These qualities lead to dispassion, not passion; to being unfettered, not fettered; to getting rid of, not heaping

up; to few wishes, not many wishes; to contentment, not discontentment; to seclusion, not socializing; t o a r o u s a l o f e n e r g y, not laziness; to being easy to support, n o t h a r d t o s u p p o r t .

otami, those qualities of which you would know:

This is the Dhamma. This is the Vinaya. T h i s i s t h e t e a c h i n g o f t h e B u d d h a .

ou may definitely hold:

AN 8.53 Gotami Sutta

BHIKKHUN PTIMOKKHA
Pali text with English translation by Thanissaro Bhikkhu Compiled and edited by Bhikkhu Sujato, Bhikkhu Tapassi, Samaneri Jagariya, and Melanie Fritz

SANTIPADAt i o n s p u b l i c a

Santipada Publications, 2008 This work is licenced under the Creative Commons Attribution-Noncommercial 2.5 Australia

You are free: to Share to copy, distribute and transmit the work to Remix to adapt the work Under the following conditions: Attribution. You must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work). Noncommercial. You may not use this work for commercial purposes. The English translation of the main part of the text came with the following copyright notice:

Copyright 2007 Thanissaro Bhikkhu Access to Insight edition 2007 For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.

Contents

1. Foreword 2. Sm 3. Confession

4. Preliminary duties

5. Bhikkhun Ptimokkha

11 13 101 109 110 111

6. Passages for Inspiration

7. Appendices Uposatha for less than four bhikkhunis Requesting the Ovda Prisuddhi & Chanda

FO R E WO R D
This edition of the Pali Bhikkhun Ptimokkha is intended for practical usage by bhikkhunis. It aims to provide the minimum of essential information for the performance of the fortnightly uposatha. It was compiled for the occasion of the Bhikkhuni Seminar 2008 at Santi Forest Monastery, Australia. This defining event brought together Buddhist nuns from all over the world, both bhikkhunis and those interested in taking bhikkhuni ordination. While the focus was with the Forest Tradition, representatives from all major traditions attended. The uposatha, and especially the recitation of the disciplinary code that forms the heart of the ceremony, is an outstanding feature of Buddhist monastic life. It is the fundamental expression of unity and harmony within the monastic community. In the Theravadin school, the monks regularly recite the ptimokkha by heart in Pali. Similar ceremonies are carried out in other schools of Buddhism, using various languages. As the bhikkhuni community becomes established within the Theravada, the need grows for a convenient handbook that can be used by bhikkhunis. This book does not attempt to explain the uposatha in its many aspects. A careful study of the Vinaya sources is needed to understand the procedures and rules found here. Nor does it attempt to encompass all of the procedural variants that have developed in different traditions. We present the procedures in their simplest form, which is usually based on the canonical Pali sources; where the canon is silent we occasionally draw details from later sources. The end result is not identical

in detail with any of the traditions as practiced in contemporary Theravadin lands, but it does not conflict with any of them. Our main sources are as follows. For the ptimokkha text, we used the Dvemtikpi from tipitaka.org; the English translation is by Ven Thanissaro (available at accesstoinsight.org), supplemented by K. R. Normans translation for the Pali Text Society. We also consulted Ven amois translation, which has re-appeared in several reprints. The verse translations are either from Bhikkhu Bodhis Connected Discourses of the Buddha, or were prepared by Kester Ratcliff. We have consulted Thanissaro Bhikkhus Buddhist Monastic Code, and Ariyesako and Nirodhos A Bhikkhu Manual. Pali text for passages apart from the ptimokkha itself have been sourced from various places, including the Buddha Jayanthi edition on the Journal of Buddhist Ethics website. We have also used unpublished work on aspects of bhikkhuni Vinaya supplied by Bhante Guaratana, Ayy Tathlok, Ayy Sudhamm, Ayy Sudarshan, and Kester Ratcliff. Tremendous thanks go to all these scholars and practitioners, who have made our work possible. While we have tried to use the best quality sources at our disposal, the reader should know that we have not made a detailed critical study. Minor changes have been made, a few corrections, and some stylistic smoothing. All faults that remain are, of course, solely due to Mara.

BOUNDARIES
Uposatha should be carried out with all bhikkhunis who are within the boundary. There are two kinds of boundaries: one for carrying out a unified uposatha, another for not being separated from ones robes. Here is how to set up a boundary according to the Vinaya.

Abolition of Previous Boundaries

If there is an existing boundary in the area, it may be abolished before setting up the new boundary. In abolishing the boundary, first the not separated from three robes [boundary] should be abolished, afterwards the shared communion boundary should be abolished. And this is how the not separated from three robes [boundary] should be abolished. The Sangha should be informed by a skilled and competent bhikkhuni:

May the venerable Sangha listen. Whatever not separated from three robes [boundary] has been agreed by the Sangha, if the Sangha is ready, the Sangha may abolish that not separated from three robes [boundary]. This is the motion. May the venerable Sangha listen. Whatever not separated from three robes [boundary] has been agreed by the Sangha, the Sangha abolishes that not separated from three robes [boundary]. Whatever venerables accept the abolition of that not separated from three robes [boundary] they remain silent. Whoever does not accept, may they speak. The not separated from three robes [boundary] is abolished. The Sangha accepts, therefore it is silent. Thus I shall remember it. 3

SM

Smasamhana

Sma bhikkhave, samhanantena pahama ticvarena avippavso samhantabbo. Pacch samnasavsasm samhantabb. Evaca pana bhikkhave ticvarena avippavso samhantabbo: vyattena bhikkhun paibalena sagho petabbo: Sutu me ayye sagho: yo so saghena ticvarena avippavso sammato, yadi saghassa pattakalla, sagho ta ticvarena avippavsa samhaneyya. Es atti. Sutu me ayye sagho: yo so saghena ticvarena avippavso sammato, sagho ta ticivarena avippavsa samhanti. Yass ayyya khamati etass ticvarena avippavsassa samugghto, s tuhassa; yass nakkhamati s bhseyya. Samhato so ticvarena avippavso. Khamati saghassa tasm tuh evameta dhraymti.

And this is how the shared communion boundary should be abolished. The Sangha should be informed by a skilled and competent bhikkhuni: May the venerable Sangha listen. Whatever shared communion boundary for a unified uposatha has been agreed by the Sangha, if the Sangha is ready, the Sangha may abolish that shared communion boundary for a unified uposatha. This is the motion. May the venerable Sangha listen. Whatever shared communion boundary for a unified uposatha has been agreed by the Sangha, the Sangha abolishes that shared communion boundary for a unified uposatha. Whatever venerables accept the abolition of that shared communion boundary for a unified uposatha they remain silent. Whoever does not accept, may they speak. The shared communion boundary for a unified uposatha is abolished. The Sangha accepts, therefore it is silent. Thus I shall remember it.

Agreeing on a New Boundary

I allow you to agree on a boundary. And this is how it should be agreed:

First the signs should be pointed out: a mountain-sign, a rock-sign, a grove-sign, a tree-sign, a road-sign, an anthill-sign, a river-sign, a water-sign. When the signs have been pointed out, the Sangha should be informed by a skilled, competent bhikkhuni: May the venerable Sangha listen. The signs have been pointed out all around. If the Sangha is ready, may the Sangha agree on a shared communion boundary for a unified uposatha with these signs. This is the motion.

Evaca pana bhikkhave samnasavsasm samhantabb: vyattena bhikkhun paibalena sagho petabbo:

Sutu me ayye, sagho. Y s saghena sm sammat samnasavs ekuposath, yadi saghassa pattakalla, sagho ta sma samhaneyya samnasavsa ekuposatha. Es atti.

Sutu me ayye, sagho. Y s saghena sm sammat samnasavs ekuposath, sagho ta sma samhanti samnasavsa ekuposatha. Yass ayyya khamati etiss smya samnasavsya ekuposathya samugghto, s tuhassa; yass nakkhamati s bhseyya. Samhat s sm saghena samnasavs ekuposath. Khamati saghassa tasm tuhi evameta dhraymti.

Smasammuti
Anujnmi, bhikkhave, sma sammannitu. Evaca pana, bhikkhave, sammannitabb: Pahama nimitt kittetabb pabbatanimitta, psanimitta, vananimitta, rukkhanimitta, magganimitta, vammikanimitta, nadnimitta, udakanimitta. Nimitte kittetv byattena bhikkhun paibalena sagho petabbo Sutu me, ayye, sagho. Yvat samant nimitt kittit. Yadi saghassa pattakalla, sagho etehi nimittehi sma sammanneyya samnasavsa ekuposatha. Es atti.

May the venerable Sangha listen. The signs have been pointed out all around. The Sangha agrees on a shared communion boundary for a unified uposatha with these signs. Whatever venerables accept the agreement on a shared communion boundary for a unified uposatha with these signs, they remain silent. Whoever does not agree, may they speak. The shared communion boundary for a unified uposatha with these signs has been agreed by the Sangha. The Sangha accepts, therefore it is silent. Thus I shall remember it.

Agreeing on an Uposatha Hall

Uposatha should be carried out in a place designated by the Sangha for that purpose.

May the venerable Sangha listen. If the Sangha is ready, may the Sangha agree on an Uposatha Hall building called such & such. This is the motion. May the venerable Sangha listen. The Sangha agrees on an Uposatha Hall building called such & such. Whatever venerables accept the agreement on an Uposatha Hall building called such & such, they remain silent. Whoever does not agree, may they speak. The Uposatha Hall building called such & such has been agreed by the Sangha. The Sangha accepts, therefore it is silent. Thus I shall remember it.

Sutu me, ayye, sagho. Yvat samant nimitt kittit. Sagho etehi nimittehi sma sammannati samnasavsa ekuposatha. Yass ayyya khamati etehi nimittehi smya sammuti samnasavsya ekuposathya, s tuhassa; yass nakkhamati s bhseyya.

Sammat sm saghena etehi nimittehi samnasavs ekuposath. Khamati saghassa, tasm tuh, evameta dhraymti

Uposathagharasammuti

Sutu me, ayye, sagho. Yadi saghassa pattakalla, sagho itthannma vihra uposathgra sammanneyya. Es atti. Sutu me, ayye, sagho. Sagho itthannma vihra uposathgra sammannati. Yass ayyya khamati itthannmassa vihrassa uposathgrassa sammuti, so tuhassa; yassa nakkhamati, so bhseyya.

Sammato saghena itthannmo vihro uposathgra. Khamati saghassa, tasm tuh, evameta dhraymti.

CONFESSION
Before the ptimokkha, each bhikkhuni should confess to another bhikkhuni all offences that she remembers. The bhikkhunis should arrange their robes over their shoulders and the junior should bow to the senior. The confessing bhikkhuni should mention both the name and the category of offence. Since the confession formula is done in different ways in different traditions, we simply provide an example in English. I have fallen into an offence of <pcittiya> for <eating food that was not offered>. Venerable, do you see the offence? Yes, I see it. In the future, venerable, you should restrain yourself. Sadhu, venerable, I will restrain myself. (3)

Shared, Doubtful, and Multiple Offences

An offence cannot be confessed with a bhikkhuni who has the same offence. If a bhikkhuni without the same offence is not available before the uposatha then the following announcement should be made (adapted for less than a Sagha and for nuns from the Uposathakkhandaka, pp.125-8). Then one can take part in the ptimokkha. However, as soon as one has an opportunity one should confess to another nun who does not have the same offence. Mayha ayye sabhga patti apann, yad suddh anpattik bhavissati tad ta pajji paikarissma. We, venerable ladies, have a shared offence, when someone who is pure, without offence, comes to be, then we will make amends.

For doubt about an offence: Aha ayye patti vematik yad nibbematik bhavissati tad ta pajji paikarissmi. I, venerable, have doubt about an offence. When I come to be without doubt then I will make amends.

For doubt about a shared offence: Mayha ayye sabhga patti vematik yad nibbematik bhavissati tad ta pajji paikarissma. We, venerable, have doubt about a shared offence. When we come to be without doubt then we will make amends. For multiple offences: If one cannot remember specific occasions but knows that one has committed that offence many times then perhaps it is acceptable to confess many and then if one later remembers any more specific occasions when one committed that offence then to also confess them later. Many is sambahul. Perhaps the most relevant acknowledgements for bhikkhuns who are new to practicing the Vinaya would be these: Mayha ayye sambahul sabhgya pattiyo pann yad suddh anpattik bhavissati tad t pattiyo paikarissma. We, venerable, have committed many shared offences. When a pure one without offence comes to be then we will make amends. Mayha ayye sambahul pattiyo vematik yad nibbematik bhavissati tad t pattiyo paikarissma. We, venerable ladies, have doubts about many offences. When we come to be without doubt then we will make amends.

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Homage to the Blessed, Noble, and Perfectly Enlightened One To be Done Beforehand Sweeping, a lamp, water, together with seats. These are called the things to be done beforehand for the uposatha. Preliminary Duties Consent, purity, announcing the season, counting bhikkhunis, the Ovada. These are called the preliminary duties for the uposatha. Factors of the Appropriate Time Uposatha; all the bhikkhunis have arrived for the formal proceeding; none have shared offences; and there are no individuals to be avoided. This is called the appropriate time.

[Elder Bhikkhuni] Having completed what should be done beforehand and the preliminary duties, with the assent of the Bhikkhuni Sangha, one and all, with offences confessed, I invite the recitation of the patimokkha.

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Namo Tassa Bhagavato Arahato Sammsambuddhassa Pubbakaraa Sammajjan padpo ca, udaka sanena ca. Uposathassa etni, pubbakaraanti vuccati. Pubbakicca Chanda, prisuddhi, utukkhna, bhikkhunigaan ca ovdo. Uposathassa etni, pubbakiccanti vuccati. Pattakalla-ag Uposatho, yvatik ca bhikkhun kammappatt; Sabhgpattiyo ca na vijjanti; Vajjany ca puggal tasmi na honti. Pattakallanti vuccati.

Pubbakaraapubbakiccni sampetv desitpattikassa samaggassa bhikkhunisaghassa anumatiy ptimokkha uddisitu rdhana karoma.

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T H E TE X T O F T H E BHIKKHUNI PATIMOKKHA
The Recitation of the Introduction
Venerable, let the Sangha hear me. Today is the uposatha of the fifteenth day. If the proper time has come for the Sangha, the Sangha should carry out the patimokkha. What is the preliminary duty for the Sangha? Venerables, you should announce your purity. I shall recite the patimokkha. Let all of us being [present] listen and attend carefully. Whoever has an offence should reveal it. There being no offence, silence should be kept. I shall know by their silence that the venerables are pure. Just as one questioned individually would have an answer; in the same way, when (the patimokkha) is proclaimed up to the third time in such an assembly as this, should any bhikkhuni not reveal an offence that she remembers, this is a conscious lie for her. Venerables, a conscious lie has been pronounced by the Blessed One to be an obstructing matter. Therefore any offence which exists is to be revealed by a bhikkhuni, who having committed an offence, remembers it and looks for purification. When revealed, it is good for her. Recited, venerables is the introduction. Herein I ask the venerables: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it. The introduction is finished.

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BHIKKHUNPTIMOKKHAPI
Nidnuddeso
Sutu me ayye sagho, ajjuposatho pannaraso, yadi saghassa pattakalla, sagho uposatha kareyya, ptimokkha uddiseyya. Ki saghassa pubbakicca? Prisuddhi ayyyo rocetha, ptimokkha uddisissmi, ta sabbva sant sdhuka suoma manasi karoma.

Yass siy patti, s vikareyya, asantiy pattiy tuh bhavitabba, tuhbhvena kho panyyyo, parisuddhti vedissmi. Yath kho pana paccekapuhass veyykaraa hoti, evameva evarpya parisya yvatatiya anusvita hoti. Y pana bhikkhun yvatatiya anusviyamne saramn santi patti nvikareyya, sampajnamusvdass hoti. Sampajnamusvdo kho panyyyo, antaryiko dhammo vutto bhagavat, tasm saramnya bhikkhuniy pannya visuddhpekkhya sant patti viktabb, vikat hiss phsu hoti. Uddiha kho, ayyyo, nidna. Tatthyyyo pucchmi, kaccittha parisuddh, dutiyampi pucchmi, kaccittha parisuddh, tatiyampi pucchmi, kaccittha parisuddh, parisuddhetthyyyo, tasm tuh, evameta dhraymti. Nidna nihita.

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The Recitation of the Section on Defeat

Herein these eight matters entailing defeat come up for recitation.

1. Should any bhikkhuni willingly engage in the sexual act, even with a male animal, she is defeated and no longer in communion. 2. Should any bhikkhuni, in the manner of stealing, take what is not given from an inhabited area or from the wilderness just as when, in the taking of what is not given, kings arresting the criminal would flog, imprison, or banish her, saying, You are a robber, you are a fool, you are benighted, you are a thief a bhikkhuni in the same way taking what is not given is defeated and no longer in communion. 3. Should any bhikkhuni intentionally deprive a human being of life, or search for an assassin for her, or praise the advantages of death, or incite her to die (thus): My good man, what use is this wretched, miserable life to you? Death would be better for you than life, or with such an idea in mind, such a purpose in mind, should in various ways praise the advantages of death or incite her to die, she also is defeated and no longer in communion. 4. Should any bhikkhuni, without direct knowledge, boast of a superior human state, a truly noble knowledge and vision as present in herself, saying, Thus do I know; thus do I see, such that regardless of whether or not she is cross-examined on a later occasion, she being remorseful and desirous of purification might say, Venerables, not knowing, I said I know; not seeing, I said I see vainly, falsely, idly, unless it was from overestimation, she also is defeated and no longer in communion.

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Prjikuddeso
Tatrime aha prjik dhamm uddesa gacchanti. 1. Y pana bhikkhun chandaso methuna dhamma paiseveyya, antamaso tiracchnagatenapi, prjik hoti asavs. 2. Y pana bhikkhun gm v ara v adinna theyyasakhta diyeyya, yathrpe adinndne rjno cora gahetv haneyyu v bandheyyu v pabbjeyyu v corsi blsi mhsi thensti, tathrpa bhikkhun adinna diyamn ayampi prjik hoti asavs. 3. Y pana bhikkhun sacicca manussaviggaha jvit voropeyya, satthahraka vssa pariyeseyya, maraavaa v savaeyya, maraya v samdapeyya ambho purisa, ki tuyhimin ppakena dujjvitena, mata te jvit seyyoti, iti cittaman cittasakapp anekapariyyena maraavaa v savaeyya, maraya v samdapeyya, ayampi prjik hoti asavs. 4. Y pana bhikkhun anabhijna uttarimanussadhamma attupanyika alamariyaadassana samudcareyya iti jnmi, iti passmti, tato aparena samayena samanugghyamn v asamanugghyamn v pann visuddhpekkh eva vadeyya ajnameva, ayye, avaca jnmi, apassa passmi, tuccha mus vilapinti, aatra adhimn, ayampi prjik hoti asavs.

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5. Should any bhikkhuni, lusting, consent to a lusting mans rubbing, rubbing up against, taking hold of, touching, or fondling (her) below the collar-bone and above the circle of the knees, she also is defeated and no longer in communion for being one above the circle of the knees. 6. Should any bhikkhuni, knowing that (another) bhikkhuni has fallen into an act (entailing) defeat, neither accuse her herself nor inform the group, and then whether she (the other bhikkhuni) is still alive or has died, has been expelled or gone over to another sect she (this bhikkhuni) should say, Even before, venerables, I knew of this bhikkhuni that This sister is of such-and-such a sort, and I didnt accuse her myself nor did I inform the group, then she also is defeated and no longer in communion for being one who concealed a fault. 7. Should any bhikkhuni follow a bhikkhu suspended by a Community (of bhikkhus) acting in harmony, in line with the Dhamma, in line with the Vinaya, in line with the teachers instructions, and he is disrespectful, has not made amends, has broken off his friendship (with the bhikkhus), the bhikkhunis should admonish her thus: Venerable, that bhikkhu has been suspended by a community acting harmony in line with the Dhamma, in line with the Vinaya, in line with the teachers instructions. He is disrespectful, he has not made amends, he has broken off his friendship. Do not follow him, venerable. And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then she also is defeated and no longer in communion for being a follower of a suspended (bhikkhu).

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5. Y pana bhikkhun avassut avassutassa purisapuggalassa, adhakkhaka ubbhajumaala masana v parmasana v gahaa v chupana v paipana v sdiyeyya, ayampi prjik hoti asavs ubbhajumaalik. 6. Y pana bhikkhun jna prjika dhamma ajjhpanna bhikkhuni nevattan paicodeyya, na gaassa roceyya, yad ca s hit v assa cut v nsit v avassa v, s pacch eva vadeyya pubbevha, ayye, asi eta bhikkhuni evarp ca evarp ca s bhaginti, no ca kho attan paicodessa, na gaassa rocessanti, ayampi prjik hoti asavs vajjappaicchdik. 7. Y pana bhikkhun samaggena saghena ukkhitta bhikkhu dhammena vinayena satthussanena andara appaikra akatasahya tamanuvatteyya, s bhikkhun bhikkhunhi evamassa vacany eso kho, ayye, bhikkhu samaggena saghena ukkhitto, dhammena vinayena satthussanena andaro appaikro akatasahyo, myye, eta bhikkhu anuvattti.

Evaca s bhikkhun bhikkhunhi vuccamn tatheva paggaheyya, s bhikkhun bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya, yvatatiya ce samanubhsiyamn ta painissajjeyya, icceta kusala, no ce painissajjeyya, ayampi prjik hoti asavs ukkhittnuvattik.

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8. Should any bhikkhuni, lusting, consent to a lusting mans taking hold of her hand or touching the edge of her outer robe, or should she stand with him or converse with him or go to a rendezvous with him, or should she consent to his approaching her, or should she enter a hidden place with him, or should she dispose her body to him (any of these) for the purpose of that unrighteous act then she also is defeated and no longer in communion for eight grounds. Recited, venerables, are the eight matters entailing defeat. If a bhikkhuni has commited one or other of these offences, she is no longer allowed to [live in] communion with bhikkhunis; as [she was] before [ordination] so [she is] after [the confession of the offence]; she becomes defeated, not in communion.

Herein I ask the venerables: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it. The section on defeat is finished.

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8. Y pana bhikkhun avassut avassutassa purisapuggalassa hatthaggahaa v sdiyeyya, saghikaaggahaa v sdiyeyya, santiheyya v, sallapeyya v, saketa v gaccheyya, purisassa v abbhgamana sdiyeyya, channa v anupaviseyya, kya v tadatthya upasahareyya etassa asaddhammassa paisevanatthya, ayampi prjik hoti asavs ahavatthuk. Uddih kho, ayyyo, aha prjik dhamm. Yesa bhikkhun aatara v aatara v pajjitv na labhati bhikkhunhi saddhi savsa yath pure, tath pacch, prjik hoti asavs. Tatthyyyo, pucchmi, kaccittha parisuddh, dutiyampi pucchmi, kaccittha parisuddh, tatiyampi pucchmi, kaccittha parisuddh, parisuddhetthyyyo, tasm tuh, evameta dhraymti. Prjika nihita.

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The Recitation of the Section [Entailing] Initial and Subsequent [Meetings] of the Community
Now, venerables, these seventeen matters [entailing] initial and subsequent [meetings] of the community come up for recitation.

1. Should any bhikkhuni start a legal case against a householder, a householders son, a slave, or a worker, or even against a wandering contemplative: this bhikkhuni, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 2. Should any bhikkhuni knowingly ordain a woman thief sentenced to death, without having obtained permission from the king or the Community or the (governing) council or the (governing) committee or the (governing) guild unless the woman is allowable (i.e., already ordained in another sect or with other bhikkhunis) this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 3. Should any bhikkhuni go among villages alone or go to the other shore of a river alone or stay away for a night alone or fall behind her companion(s) alone: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 4. Should any bhikkhuni without having obtained permission from the Community who performed the act, without knowing the desire of the group restore a bhikkhuni whom a Community acting harmony in line with the Dhamma, in line with the

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Saghdisesuddeso
Ime kho panyyyo sattarasa saghdises dhamm uddesa gacchanti. 1. Y pana bhikkhun ussayavdik vihareyya gahapatin v gahapatiputtena v dsena v kammakrena v antamaso samaaparibbjakenpi, ayampi bhikkhun pahampattika dhamma pann nissraya saghdisesa.

2. Y pana bhikkhun jna cori vajjha vidita anapaloketv rjna v sagha v gaa v pga v sei v, aatra kapp vuhpeyya, ayampi bhikkhun pahampattika dhamma pann nissraya saghdisesa.

3. Y pana bhikkhun ek v gmantara gaccheyya, ek v nadpra gaccheyya, ek v ratti vippavaseyya, ek v gaamh ohiyeyya, ayampi bhikkhun pahampattika dhamma pann nissraya saghdisesa.

4. Y pana bhikkhun samaggena saghena ukkhitta bhikkhuni dhammena vinayena satthussanena anapaloketv krakasagha, anaya gaassa chanda osreyya, ayampi bhikkhun pahampattika dhamma pann nissraya saghdisesa. 22

Vinaya, in line with the teachers instructions, has suspended: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 5. Should any bhikkhuni, lusting, having received staple or non-staple food from the hand of a lusting man, consume or chew it: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 6. Should any bhikkhuni say, What does it matter to you whether this man is lusting or not, when you are not lusting? Please, venerable, take what the man is giving staple or non-staple food with your own hand and consume or chew it: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 7. Should any bhikkhuni engage in conveying a mans intentions to a woman or a womans intentions to a man, proposing marriage or paramourage even if only for a momentary liaison: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 8. Should any bhikkhuni, malicious, angered, displeased, charge a (fellow) bhikkhuni with an unfounded case involving defeat, (thinking), Surely with this I may bring about her fall from the celibate life, then regardless of whether or not she is cross-examined on a later occasion, if the issue is unfounded and the bhikkhuni confesses her anger: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

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5. Y pana bhikkhun avassut avassutassa purisapuggalassa hatthato khdanya v, bhojanya v sahatth paiggahetv khdeyya v bhujeyya v, ayampi bhikkhun pahampattika dhamma pann nissraya saghdisesa.

6. Y pana bhikkhun eva vadeyya ki te, ayye, eso purisapuggalo karissati avassuto v anavassuto v, yato tva anavassut, igha, ayye, ya te eso purisapuggalo deti khdanya v bhojanya v, ta tva sahatth paiggahetv khda v bhuja vti, ayampi bhikkhun pahampattika dhamma pann nissraya saghdisesa. 7. Y pana bhikkhun sacaritta sampajjeyya itthiy v purisamati, purisassa v itthimati, jyattane v jrattane v antamaso takhaikyapi, ayampi bhikkhun pahampattika dhamma pann nissraya saghdisesa. 8. Y pana bhikkhun bhikkhuni duh dos appatt amlakena prjikena dhammena anuddhaseyya appeva nma na imamh brahmacariy cveyyanti, tato aparena samayena samanugghyamn v asa manugghyamn v amlakaceva ta adhikaraa hoti, bhikkhun ca dosa patihti, ayampi bhikkhun pahampattika dhamma pann nissraya saghdisesa.

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9. Should any bhikkhuni, malicious, angered, displeased, using as a mere ploy an aspect of an issue that pertains otherwise, charge a bhikkhuni with a case involving defeat, (thinking), Surely with this I may bring about her fall from the celibate life, then regardless of whether or not she is cross-examined on a later occasion, if the issue pertains otherwise, an aspect used as a mere ploy, and the bhikkhuni confesses her anger: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 10. Should any bhikkhuni, angry and displeased, say, I repudiate the Buddha, I repudiate the Dhamma, I repudiate the Sangha, I repudiate the Training. Since when were the Sakyan-daughter contemplatives the only contemplatives? There are other contemplatives who are conscientious, scrupulous, and desirous of training. I will practice the holy life in their company, the bhikkhunis should admonish her thus: Venerable, dont angry and displeased say, I repudiate the Buddha, I repudiate the Dhamma, I repudiate the Sangha, I repudiate the Training. Since when were the Sakyan-daughter contemplatives the only contemplatives? There are other contemplatives who are conscientious, scrupulous, and desirous of training. I will practice the holy life in their company. Take delight, venerable. The Dhamma is wellexpounded. Follow the holy life for the right ending of suffering. And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

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9. Y pana bhikkhun bhikkhuni duh dos appatt aabhgiyassa adhikaraassa kicidesa lesamatta updya prjikena dhammena anuddhaseyya appeva nma na imamh brahmacariy cveyyanti, tato aparena samayena samanugghyamn v asamanugghyamn v aabhgiyaceva ta adhikaraa hoti. Kocideso lesamatto updinno, bhikkhun ca dosa patihti, ayampi bhikkhun pahampattika dhamma pann nissraya saghdisesa.

10. Y pana bhikkhun kupit anattaman eva vadeyya buddha pacccikkhmi dhamma pacccikkhmi, sagha pacccikkhmi, sikkha pacccikkhmi, kinnumva samaiyo y samaiyo sakyadhtaro, santapi samaiyo lajjiniyo kukkuccik sikkhkm, tsha santike brahmacariya carissmti. S bhikkhun bhikkhunhi evamassa vacany myye kupit anattaman eva avaca buddha pacccikkhmi, dhamma pacccikkhmi, sagha pacccikkhmi, sikkha pacccikkhmi, kinnumva samaiyo y samaiyo sakyadhtaro, santapi samaiyo lajjiniyo kukkuccik sikkhkm, tsha santike brahmacariya carissmti, abhiramyye, svkkhto dhammo, cara brahmacariya samm dukkhassa antakiriyyti. Evaca s bhikkhun bhikkhunhi vuccamn tatheva paggaheyya, s bhikkhun bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya, yvatatiyace samanubhsiyamn ta painissajjeyya, icceta kusala, no ce painissajjeyya, ayampi bhikkhun yvatatiyaka dhamma pann nissraya saghdisesa.

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11. Should any bhikkhuni, turned down in even a trifling issue, angry and displeased, say, The bhikkhunis are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, prejudiced by fear, the bhikkhunis should admonish her thus: Venerable, dont turned down in even a trifling issue, angry and displeased say, The bhikkhunis are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, prejudiced by fear. It may be that you, venerable, are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, prejudiced by fear. And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 12. In case bhikkhunis are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety (depraved in their livelihood), exasperating the Bhikkhuni Community, hiding one anothers faults, the bhikkhunis should admonish them thus: The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), venerables. The Community recommends isolation for the sisters. And should those bhikkhunis, thus admonished, persist as before, the bhikkhunis are to rebuke them up to three times so as to desist. If while being rebuked up to three times by the bhikkhunis they desist, that is good. If they do not desist, then these bhikkhunis, also, as soon as they have fallen into the third act of offence, are to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

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11. Y pana bhikkhun kismicideva adhikarae pacckat kupit anattaman eva vadeyya chandagminiyo ca bhikkhuniyo, dosagminiyo ca bhikkhuniyo, mohagminiyo ca bhikkhuniyo, bhayagminiyo ca bhikkhuniyoti, s bhikkhun bhikkhunhi evamassa vacany myye, kismicideva adhikarae pacckat kupit anattaman eva avaca chandagminiyo ca bhikkhuniyo, dosagminiyo ca bhikkhuniyo, mohagminiyo ca bhikkhuniyo, bhayagminiyo ca bhikkhuniyoti, ayy kho chandpi gaccheyya, dospi gaccheyya, mohpi gaccheyya, bhaypi gaccheyyti. Evaca s bhikkhun bhikkhunhi vuccamn tatheva paggaheyya, s bhikkhun bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya, yvatatiyace samanubhsiyamn ta painissajjeyya, icceta kusala, no ce painissajjeyya, ayampi bhikkhun yvatatiyaka dhamma pann nissraya saghdisesa. 12. Bhikkhuniyo paneva sasah viharanti ppcr ppasadd ppasilok bhikkhunisaghassa vihesik aamaiss vajjappaicchdik, t bhikkhuniyo bhikkhunhi evamassu vacany bhaginiyo kho sasah viharanti ppcr ppasadd ppasilok bhikkhunisaghassa vihesik aamaiss vajjappaicchdik, viviccathyye, vivekaeva bhaginna sagho vaetti. Evaca t bhikkhuniyo bhikkhunhi vuccamn tatheva paggaheyyu, t bhikkhuniyo bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya, yvatatiyace samanubhsiyamn ta painissajjeyyu, icceta kusala, no ce painissajjeyyu, impi bhikkhuniyo yvatatiyaka dhamma pann nissraya saghdisesa.

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13. Should any bhikkhuni say (to the bhikkhunis criticized in the preceding case), Live entangled, venerables. Dont live separately. There are other bhikkhunis in the Community with the same conduct, the same reputation, the same notoriety, exasperating the Bhikkhuni Community, hiding one anothers faults, but the Community doesnt say anything to them. Its simply because of your weakness that the Community with contempt, scorn, intolerance, and threats says, The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), venerables. The Community recommends isolation for the sisters, the bhikkhunis should admonish her thus: venerable, dont say, Live entangled, venerables. Dont live separately. There are other bhikkhunis in the Community with the same conduct, the same reputation, the same notoriety, exasperating the Bhikkhuni Community, hiding one anothers faults, but the Community doesnt say anything to them. Its simply because of your weakness that the Community with contempt, scorn, intolerance, and threats says, The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), venerables. The Community recommends isolation for the sisters. And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 14. Should any bhikkhuni agitate for a schism in a Community in concord, or should she persist in taking up an issue conducive to schism, the bhikkhunis should

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13. Y pana bhikkhun eva vadeyya sasahva, ayye, tumhe viharatha, m tumhe nn viharittha, santi saghe api bhikkhuniyo evcr evasadd evasilok bhikkhunisaghassa vihesik aamaiss vajjappaicchdik, t sagho na kici ha tumhaeva sagho uya paribhavena akkhantiy vebhassiy dubbaly evamha bhaginiyo kho sasah viharanti ppcr ppasadd ppasilok bhikkhunisaghassa vihesik aamaiss vajjappaicchdik, viviccathyye, vivekaeva bhaginna sagho vaetti, s bhikkhun bhikkhunhi evamassa vacany myye, eva avaca, sasahva ayye tumhe viharatha, m tumhe nn viharittha, santi saghe api bhikkhuniyo evcr evasadd evasilok bhikkhunisaghassa vihesik aamaiss vajjappaicchdik, t sagho na kici ha, tumhaeva sagho uya paribhavena akkhantiy vebhassiy dubbaly evamha bhaginiyo kho sasah viharanti ppcr ppasadd ppasilok bhikkhunisaghassa vihesik aamaiss vajjappaicchdik, viviccathyye, vivekaeva bhaginna sagho vaetti.

Evaca s bhikkhun bhikkhunhi vuccamn tatheva paggaheyya, s bhikkhun bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya, yvatatiyace samanubhsiyamn ta painissajjeyya, icceta kusala, no ce painissajjeyya, ayampi bhikkhun yvatatiyaka dhamma pann nissraya saghdisesa.

14. Y pana bhikkhun samaggassa saghassa bhedya parakkameyya, bhedanasavattanika v adhikaraa samdya paggayha tiheyya, s bhikkhun

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admonish her thus: Do not, venerable, agitate for a schism in a Community in concord or persist in taking up an issue conducive to schism. Let the venerable be reconciled with the Community, for a Community in concord, on complimentary terms, free from dispute, having a common recitation, dwells in peace. And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 15. Should bhikkhunis one, two, or three who are followers and partisans of that bhikkhuni, say, Do not, venerables, admonish that bhikkhuni in any way. She is an exponent of the Dhamma, an exponent of the Vinaya. She acts with our consent and approval. She knows, she speaks for us, and that is pleasing to us, other bhikkhunis are to admonish them thus: Do not say that, venerables. That bhikkhuni is not an exponent of the Dhamma and she is not an exponent of the Vinaya. Do not, venerables, approve of a schism in the Community. Let the venerables (minds) be reconciled with the Community, for a Community in concord, on complimentary terms, without dispute, with a common recitation, dwells in peace. And should those bhikkhunis, thus admonished, persist as before, the bhikkhunis are to rebuke them up to three times so as to desist. If while being rebuked up to three times by the bhikkhunis they desist, that is good. If they do not desist, then these bhikkhunis, also, as soon as they have fallen into the third act of offence, are to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

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bhikkhunhi evamassa vacany myy, samaggassa saghassa bhedya parakkami, bhedanasavattanika v adhikaraa samdya paggayha ahsi, sametyy, saghena, samaggo hi sagho sammodamno avivadamno ekuddeso phsu viharatti. Evaca s bhikkhun bhikkhunhi vuccamn tatheva paggaheyya, s bhikkhun bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya, yvatatiyace samanubhsiyamn ta painissajjeyya, icceta kusala. No ce painissajjeyya, ayampi bhikkhun yvatatiyaka dhamma pann nissraya saghdisesa.

15. Tassyeva kho pana bhikkhuniy bhikkhuniyo honti anuvattik vaggavdik ek v dve v tisso v, t eva vadeyyu myyyo, eta bhikkhuni kici avacuttha dhammavdin ces bhikkhun, vinayavdin ces bhikkhun, amhkaces bhikkhun chandaca rucica dya voharati, jnti, no bhsati, amhkampeta khamatti, t bhikkhuniyo bhikkhunhi evamassu vacany myyyo, eva avacuttha, na ces bhikkhun dhammavdin, na ces bhikkhun vinayavdin, myynampi saghabhedo ruccittha, sametyyna saghena, samaggo hi sagho sammodamno avivadamno ekuddeso phsu viharatti. Evaca t bhikkhuniyo bhikkhunhi vuccamn tatheva paggaheyyu, t bhikkhuniyo bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya, yvatatiyace samanubhsiyamn ta painissajjeyyu. Icceta kusala. No ce painissajjeyyu, impi bhikkhuniyo yvatatiyaka dhamma pann nissraya saghdisesa.

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16. In case a bhikkhuni is by nature difficult to admonish who, when being legitimately admonished by the bhikkhunis with reference to the training rules included in the (patimokkha) recitation, makes herself unadmonishable (saying), Do not, venerables, say anything to me, good or bad; and I will not say anything to the venerables, good or bad. Refrain, venerables, from admonishing me the bhikkhunis should admonish her thus: Let the venerable not make herself unadmonishable. Let the venerable make herself admonishable. Let the venerable admonish the bhikkhunis in accordance with what is right, and the bhikkhunis will admonish the venerable in accordance with what is right; for it is thus that the Blessed Ones following is nurtured: through mutual admonition, through mutual rehabilitation. And should that bhikkhuni, thus admonished by the bhikkhunis, persist as before, the bhikkhunis are to be rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. 17. In case a bhikkhuni living in dependence on a certain village or town is a corrupter of families, a woman of depraved conduct whose depraved conduct is both seen and heard about, and the families she has corrupted are both seen and heard about the bhikkhunis are to admonish her thus: You, venerable, are a corrupter of families, a woman of depraved conduct. Your depraved conduct is both seen and heard about; the families you have corrupted are both seen and heard about. Leave this monastery, venerable. Enough of your staying here. And should that bhikkhuni, thus admonished by the bhikkhunis, say about the bhikkhunis, The bhikkhunis

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16. Bhikkhun paneva dubbacajtik hoti uddesapariypannesu sikkhpadesu bhikkhunhi sahadhammika vuccamn attna avacanya karoti m ma ayyyo kici avacuttha kalya v ppaka v, ahampyyyo, na kici vakkhmi kalya v ppaka v, viramathyyyo, mama vacanyti, s bhikkhun bhikkhunhi evamassa vacany myy, attna avacanya aksi, vacanyameva, ayy, attna karotu, ayypi bhikkhuniyo vadatu sahadhammena, bhikkhuniyopi ayya vakkhanti sahadhammena, eva savaddh hi tassa bhagavato paris yadida aamaavacanena aamaavuhpanenti.

Evaca s bhikkhun bhikkhunhi vuccamn tatheva paggaheyya, s bhikkhun bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya, yvatatiyace samanubhsiyamn ta painissajjeyya, icceta kusala. No ce painissajjeyya, ayampi bhikkhun yvatatiyaka dhamma pann nissraya saghdisesa.

17. Bhikkhun paneva aatara gma v nigama v upanissya viharati kuladsik ppasamcr, tass kho ppak samcr dissanti ceva suyyanti ca, kulni ca tya duhni dissanti ceva suyyanti ca, s bhikkhun bhikkhunhi evamassa vacany ayy, kho kuladsik ppasamcr, ayyya kho ppak samcr dissanti ceva suyyanti ca, kulni cyyya, duhni dissanti ceva suyyanti ca, pakkamatyy imamh vs, ala te idha vsenti. Evaca s bhikkhun bhikkhunhi vuccamn t bhikkhuniyo eva vadeyya chandagminiyo ca

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are prejudiced by favoritism, by aversion, by delusion, by fear, in that for this sort of offense they banish some and do not banish others, the bhikkhunis are to admonish her thus: Do not say that, venerable. The bhikkhunis are not prejudiced by favoritism, by aversion, by delusion, by fear. You, venerable, are a corrupter of families, a woman of depraved conduct. Your depraved conduct is both seen and heard about, and the families you have corrupted are both seen and heard about. Leave this monastery, venerable. Enough of your staying here. And should that bhikkhuni, thus admonished by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. Recited, venerables, are the seventeen sanghadisesas, nine being offences at once and eight after the third [admonition]. If a bhikkhuni has commited one or other of these offences, she must spend half a month on penance before both Sanghas. When the bhikkhuni has completed the penance, she is to be reinstated by a bhikkhuni Sangha of twenty. If a bhikkhuni Sangha of one less than twenty should reinstate that bhikkhuni, that bhikkhuni is not reinstated and those bhikkhunis are censurable. This is the proper course here.

Herein I ask the venerables: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it. The section on initial and subsequent meetings of the community is finished.

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bhikkhuniyo, dosagminiyo ca bhikkhuniyo, mohagminiyo ca bhikkhuniyo, bhayagminiyo ca bhikkhuniyo, tdisikya pattiy ekacca pabbjenti ekacca na pabbjentti, s bhikkhun bhikkhunhi evamassa vacany myy, eva avaca, na ca bhikkhuniyo chandagminiyo, na ca bhikkhuniyo dosagminiyo , na ca bhikkhuniyo mohagminiyo, na ca bhikkhuniyo bhayagminiyo, ayy kho kuladsik ppasamcr, ayyya kho ppak samcr dissanti ceva suyyanti ca, kulni cyyya duhni dissanti ceva suyyanti ca, pakkamatyy, imamh vs ala te idha vsenti. Evaca s bhikkhun bhikkhunhi vuccamn tatheva paggaheyya, s bhikkhun bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya, yvatatiyace samanubhsiyamn ta painissajjeyya, icceta kusala. No ce painissajjeyya, ayampi bhikkhun yvatatiyaka dhamma pann nissraya saghdisesa.

Uddih kho ayyyo sattarasa saghdises dhamm nava pahampattik, aha yvatatiyak,yesa bhikkhun aatara v aatara v pajjati, tya bhikkhuniy ubhatosaghe pakkhamnatta caritabba. Ciamnatt bhikkhun yattha siy vsatigao bhikkhunisagho, tattha s bhikkhun abbhetabb. Ekyapi ce no vsatigao bhikkhunisagho ta bhikkhuni abbheyya, s ca bhikkhun anabbhit, t ca bhikkhuniyo grayh, aya tattha smci. Tatthyyyo pucchmi, kaccittha parisuddh, dutiyampi, pucchmi, kaccittha parisuddh, tatiyampi pucchmi, kaccittha parisuddh, parisuddhetthyyyo, tasm tuh, evameta dhraymti. Saghdiseso nihito.

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The Recitation of the Section on Confession with Forfeiture

Now, venerables, these thirty matters entailing confession with forfeiture come up for recitation.

1. Should any bhikkhuni make a bowl-hoard (have more than one bowl in her possession), it is to be forfeited and confessed. 2. Should any bhikkhuni, having determined an out-of-season cloth to be an in-season cloth, distribute it, it is to be forfeited and confessed. 3. Should any bhikkhuni, having exchanged robecloth with another bhikkhuni, later say to her, Here, venerable. This is your robe-cloth. Bring me that robecloth of mine. What was yours is still yours. What was mine is still mine. Bring me that one of mine. Take yours back, and then snatch it back or have it snatched back, it is to be forfeited and confessed. 4. Should any bhikkhuni, having had one thing asked for, (then send it back and) have another thing asked for, it is to be forfeited and confessed. 5. Should any bhikkhuni, having had one thing bought, (then send it back and) have another thing bought, it is to be forfeited and confessed. 6. Should any bhikkhuni, using a fund intended for one purpose, dedicated to one purpose for the Community, have something else bought, it is to be forfeited and confessed. 7. Should any bhikkhuni, having herself asked for a fund intended for one purpose, dedicated to one purpose for the Community, use it to have something else bought, it is to be forfeited and confessed.

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Nissaggiya pcittiya
Ime kho panyyyo tisa nissaggiy pcittiy dhamm uddesa gacchanti. 1. Y pana bhikkhun pattasannicaya kareyya, nissaggiya pcittiya.

2. Y pana bhikkhun aklacvara klacvaranti adhihahitv bhjpeyya, nissaggiya pcittiya.

3. Y pana bhikkhun bhikkhuniy saddhi cvara parivattetv s pacch eva vadeyya handyye, tuyha cvara, hara meta cvara, ya tuyha tuyhameveta, ya mayha mayhameveta, hara meta cvara, saka paccharti acchindeyya v acchindpeyya v, nissaggiya pcittiya. 4. Y pana bhikkhun aa vipetv aa vipeyya, nissaggiya pcittiya. 5. Y pana bhikkhun aa cetpetv aa cetpeyya, nissaggiya pcittiya. 6. Y pana bhikkhun aadatthikena parikkhrena auddisikena saghikena aa cetpeyya, nissaggiya pcittiya.

7. Y pana bhikkhun aadatthikena parikkhrena auddisikena saghikena sacikena aa cetpeyya, nissaggiya pcittiya.

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8. Should any bhikkhuni, using a fund intended for one purpose, dedicated to one purpose for a group, have something else bought, it is to be forfeited and confessed. 9. Should any bhikkhuni, having herself asked for a fund intended for one purpose, dedicated to one purpose for a group, use it to have something else bought, it is to be forfeited and confessed. 10. Should any bhikkhuni, having herself asked for a fund intended for one purpose, dedicated to one purpose for an individual, use it to have something else bought, it is to be forfeited and confessed. Part One: The Bowl Chapter

11. When a bhikkhuni is asking for a heavy cloth, one worth four bronzes at most may be asked for. If she asks for more than that, it is to be forfeited and confessed. 12. When a bhikkhuni is asking for a light cloth, one worth two and a half bronzes at most may be asked for. If she asks for more than that, it is to be forfeited and confessed. 13. When a bhikkhuni has finished her robe-making and the frame is destroyed (her kathina privileges are in abeyance), she is to keep an extra robe-cloth ten days at most. Beyond that, it is to be forfeited and confessed. 14. When a bhikkhuni has finished her robe-making and the frame is destroyed: If she dwells apart from (any of) her five robes even for one night unless authorized by the bhikkhunis it is to be forfeited and confessed. 15. When a bhikkhuni has finished her robe-making and the frame is destroyed: If out-of-season robe-cloth accrues to her, she may accept it if she so desires. Once she accepts it, she is to make it up immediately. If it should not be enough, she may lay it aside for a month at most if she has an expectation for filling the lack. Should she keep it beyond that, even when there is an expectation (for further cloth), it is to be forfeited and confessed. 39

8. Y pana bhikkhun aadatthikena parikkhrena auddisikena mahjanikena aa cetpeyya, nissaggiya pcittiya. 9. Y pana bhikkhun aadatthikena parikkhrena auddisikena mahjanikena sacikena aa cetpeyya, nissaggiya pcittiya. 10. Y pana bhikkhun aadatthikena parikkhrena auddisikena puggalikena sacikena aa cetpeyya, nissaggiya pcittiya. Pattavaggo pahamo.

11. Garupvuraa pana bhikkhuniy cetpentiy catukkasaparama cetpetabba. Tato ce uttari cetpeyya, nissaggiya pcittiya. 12. Lahupvuraa pana bhikkhuniy cetpentiy ahateyyakasaparama cetpetabba. Tato ce uttari cetpeyya, nissaggiya pcittiya. 13. Nihitacvarasmi bhikkhuniy ubbhatasmi kathine dashaparama atirekacvara dhretabba. Ta atikkmentiy, nissaggiya pcittiya. 14. Nihitacvarasmi bhikkhuniy ubbhatasmi kathine ekarattampi ce bhikkhun ticvarena vippavaseyya, aatra bhikkhunisammutiy nissaggiya pcittiya. 15. Nihitacvarasmi bhikkhuniy ubbhatasmi kathine bhikkhuniy paneva aklacvara uppajjeyya, kakhamnya bhikkhuniy paiggahetabba, paiggahetv khippameva kretabba, no cassa pripri, msaparama tya bhikkhuniy ta cvara nikkhipitabba nassa pripriy satiy paccsya. Tato ce uttari nikkhipeyya satiypi paccsya, nissaggiya pcittiya. 40

16. Should any bhikkhuni ask for robe-cloth from a man or woman householder unrelated to her, except at the proper occasion, it is to be forfeited and confessed. Here the proper occasion is this: The bhikkhunis robe has been stolen or destroyed. This is the proper occasion in this case. 17. If that unrelated man or woman householder presents the bhikkhuni with many robes (pieces of robecloth), she is to accept at most (enough for) an upper and an under robe. If she accepts more than that, it is to be forfeited and confessed. 18. In case a man or woman householder prepares a robe fund for the sake of an unrelated bhikkhuni, thinking. Having purchased a robe with this robe fund, I will supply the bhikkhuni named so-and-so with a robe: If the bhikkhuni, not previously invited, approaching (the householder) should make a stipulation with regard to the robe, saying, It would be good indeed, sir, if you supplied me (with a robe), having purchased a robe of such-and-such a sort with this robe fund out of a desire for something fine it is to be forfeited and confessed. 19. In case two householders men or women prepare separate robe funds for the sake of a bhikkhuni unrelated to them, thinking, Having purchased separate robes with these separate robe funds of ours, we will supply the bhikkhuni named so-and-so with robes: If the bhikkhuni, not previously invited, approaching (them) should make a stipulation with regard to the robe, saying, It would be good indeed, sirs, if you supplied me (with a robe), having purchased a robe of such-and-such a sort with these separate robe funds, the two (funds) together for one (robe) out of a desire for something fine it is to be forfeited and confessed.

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16. Y pana bhikkhun ataka gahapati v gahapatni v cvara vipeyya aatra samay, nissaggiya pcittiya. Tatthya samayo acchinnacvar v hoti bhikkhun, nahacvar v, aya tattha samayo. 17. Tace atako gahapati v gahapatn v bahhi cvarehi abhihahu pavreyya, santaruttaraparama tya bhikkhuniy tato cvara sditabba. Tato ce uttari sdiyeyya, nissaggiya pcittiya. 18. Bhikkhuni paneva uddissa atakassa gahapatissa v gahapatniy v cvaracetpanna upakkhaa hoti imin cvaracetpannena cvara cetpetv itthannma bhikkhuni cvarena acchdessmti. Tatra ces bhikkhun pubbe appavrit upasakamitv cvare vikappa pajjeyya sdhu vata, ma yasm imin cvaracetpannena evarpa v evarpa v cvara cetpetv acchdehti kalyakamyata updya, nissaggiya pcittiya.

19. Bhikkhuni paneva uddissa ubhinna atakna gahapatna v gahapatnna v paccekacvaracetpannni upakkhani honti imehi maya paccekacvaracetpannehi paccekacvarni cetpetv itthannma bhikkhuni cvarehi acchdessmti. Tatra ces bhikkhn pubbe appavrit upasakamitv cvare vikappa pajjeyya sdhu vata ma yasmanto imehi paccekacvaracetpannehi evarpa v evarpa v cvara cetpetv acchdetha ubhova sant ekenti kalyakamyata updya, nissaggiya pcittiya.

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20. In case a king, a royal official, a brahmin or a householder sends a robe fund for a bhikkhuni via a messenger: 'Purchase a robe with this robe fund and supply the bhikkhuni named so-&-so with a robe.' If the messenger approaches the bhikkhuni and says: 'This robe fund is for the venerable. May the venerable accept this robe fund.' Then the bhikkhuni is to tell the messenger: We do not accept robe funds, friend. We accept robes at the right time. If the messenger says to the bhikkhuni: 'Does the venerable have a steward?' Then, if the bhikkhuni desires a robe, she may indicate a steward, either a monastery attendant or a lay follower: That, sir, is the bhikkhunis steward. If the messenger instructs the steward goes to the bhikkhuni and says: I have instructed the steward the venerable indicated. May the venerable go and she will supply you with a robe in season. Then the bhikkhuni, desiring a robe and approaching the steward, may prompt and remind her 2 or 3 times: I have need of a robe. Should (the steward) produce the robe after being prompted and reminded 2 or 3 times, that is good. If she does not produce the robe, (the bhikkhuni) should stand in silence 4, 5, or 6 times at most for that purpose. Should (the steward) produce the robe after (the bhikkhuni) has stood in silence for the purpose 4, 5, or 6 times at most, that is good. If she should not produce the robe, but she produces the robe after (the bhikkhuni) has tried further, it is to be forfeited and confessed. If she should not produce (the robe), then the bhikkhuni herself should go to the place from which the robe fund was brought, or a messenger should be sent (to say), The robe fund that you, venerable sirs, sent for the sake of the bhikkhuni has given no benefit to the bhikkhuni at all. May the you be united with what is yours. May what is yours not be lost. This is the proper course here. Part Two: The Robe-cloth Chapter 43

20. Bhikkhuni paneva uddissa rj v rjabhoggo v brhmao v gahapatiko v dtena cvaracetpanna pahieyya imin cvaracetpannena cvara cetpetv itthannma bhikkhuni cvarena acchdehti. So ce dto ta bhikkhuni upasakamitv eva vadeyya ida kho, ayye, ayya uddissa cvaracetpanna bhata, paiggahtyy cvaracetpannanti. Tya bhikkhuniy so dto evamassa vacanyo na kho maya, vuso, cvaracetpanna paiggahma, cvaraca kho maya paiggahma klena kappiyanti. So ce dto ta bhikkhuni eva vadeyya atthi panyyya, koci veyyvaccakaroti, cvaratthikya, bhikkhave, bhikkhuniy veyyvaccakaro niddisitabbo rmiko v upsako v eso kho, vuso, bhikkhunna veyyvaccakaroti. So ce dto ta veyyvaccakara sapetv ta bhikkhuni upasakamitv eva vadeyya ya kho, ayye, ayy veyyvaccakara niddisi, saatto so may, upasakamatyy klena, cvarena ta acchdessatti. Cvaratthikya, bhikkhave, bhikkhuniy veyyvaccakaro upasakamitv dvattikkhattu codetabbo sretabbo attho me, vuso, cvarenti, dvattikkhattu codayamn srayamn ta cvara abhinipphdeyya, icceta kusala, no ce abhinipphdeyya, catukkhattu pacakkhattu chakkhattuparama tuhbhtya uddissa htabba, catukkhattu pacakkhattu chakkhattuparama tuhbht uddissa tihamn ta cvara abhinipphdeyya, icceta kusala. Tato ce uttari vyamamn ta cvara abhinipphdeyya, nissaggiya pcittiya. No ce abhinipphdeyya, yatass cvaracetpanna bhata, tattha sma v gantabba, dto v phetabbo ya kho tumhe yasmanto bhikkhuni uddissa cvaracetpanna pahiittha, na ta tass bhikkhuniy kici attha anubhoti, yujantyasmanto saka, m vo saka vinassti, aya tattha smci. Cvaravaggo dutiyo. 44

21. Should any bhikkhuni take gold and silver, or have it taken, or consent to its being deposited (near her), it is to be forfeited and confessed. 22. Should any bhikkhuni engage in various types of monetary exchange, it (the income) is to be forfeited and confessed. 23. Should any bhikkhuni engage in various types of trade, (the article) is to be forfeited and confessed. 24. Should a bhikkhuni with an alms bowl having less than five mends ask for another new bowl, it is to be forfeited and confessed. The bowl is to be forfeited by the bhikkhuni to the company of bhikkhunis. That company of bhikkhunis final bowl should be presented to the bhikkhuni: This, bhikkhuni, is your bowl. It is to be kept until broken. This is the proper procedure here. 25. There are these tonics to be taken by sick bhikkhunis: ghee, fresh butter, oil, honey, sugar/molasses. Having been received, they are to be used from storage seven days at most. Beyond that, they are to be forfeited and confessed. 26. Should any bhikkhuni, having herself given a robe-cloth to a bhikkhuni, and then being angered and displeased, snatch it back or have it snatched back, it is to be forfeited and confessed. 27. Should any bhikkhuni, having requested thread, have a robe woven by weavers, it is to be forfeited and confessed. 28. In case a man or woman householder unrelated to a bhikkhuni has weavers weave robe-cloth for her, and if the bhikkhuni without previous invitation should approach the weavers and make stipulations for the cloth, saying: This cloth, friends, is to be woven for me. Make it long, broad, tightly woven, well woven, well spread, well scraped, well smoothed, and perhaps I may gave you a little something. And should the bhikkhuni, having said that, give them a little something, even a bit of alms food, it (the cloth) is to be forfeited and confessed.

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21. Y pana bhikkhun jtarparajata uggaheyya v uggahpeyya v upanikkhitta v sdiyeyya, nissaggiya pcittiya. 22. Y pana bhikkhun nnappakraka rpiyasavohra sampajjeyya, nissaggiya pcittiya. 23. Y pana bhikkhun nnappakraka kayavikkaya sampajjeyya, nissaggiya pcittiya. 24. Y pana bhikkhun napacabandhanena pattena aa nava patta cetpeyya, nissaggiya pcittiya. Tya bhikkhuniy so patto bhikkhuniparisya nissajjitabbo, yo ca tass bhikkhuniparisya pattapariyanto, so tass bhikkhuniy padtabbo aya te bhikkhuni patto yvabhedanya dhretabboti, aya tattha smci. 25. Yni kho pana tni gilnna bhikkhunna paisyanyni bhesajjni, seyyathida sappi navanta tela madhu phita, tni paiggahetv satthaparama sannidhikraka paribhujitabbni. Ta atikkmentiy, nissaggiya pcittiya. 26. Y pana bhikkhun bhikkhuniy sma cvara datv kupit anattaman acchindeyya v acchindpeyya v, nissaggiya pcittiya. 27. Y pana bhikkhun sma sutta vipetv tantavyehi cvara vypeyya, nissaggiya pcittiya. 28. Bhikkhuni paneva uddissa atako gahapati v gahapatn v tantavyehi cvara vypeyya, tatra ces bhikkhun pubbe appavrit tantavye upasakamitv cvare vikappa pajjeyya ida kho vuso cvara ma uddissa viyyati, yataca karotha, vitthataca appitaca suvtaca suppavyitaca suvilekhitaca suvitacchitaca karotha, appeva nma mayampi yasmantna kicimatta anupadajjeyymti, evaca s bhikkhun vatv kicimatta anupadajjeyya antamaso piaptamattampi, nissaggiya pcittiya.

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29. Ten days prior to the third-month Kattika full moon, should robe-cloth offered in urgency accrue to a bhikkhuni, she is to accept it if she regards it as offered in urgency. Once she has accepted it, she may keep it throughout the robe season. Beyond that, it is to be forfeited and confessed. 30. Should any bhikkhuni knowingly divert to herself gains that had been intended for a Community, they are to be forfeited and confessed. Recited, venerables, are the thirty matters confession with forfeiture. Part Three: The Gold and Silver Chapter

Herein I ask the venerables: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it. The section on confession with forfeiture is finished.

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29. Dashngata kattikatemsikapuama bhikkhuniy paneva accekacvara uppajjeyya, acceka maamnya bhikkhuniy paiggahetabba, paiggahetv yva cvaraklasamaya nikkhipitabba. Tato ce uttari nikkhipeyya, nissaggiya pcittiya. 30. Y pana bhikkhun jna saghika lbha pariata attano parimeyya, nissaggiya pcittiya. Jtarparajatavaggo tatiyo.

Uddih kho, ayyyo, tisa nissaggiy pcittiy dhamm. Tatthyyyo, pucchmi, kaccittha parisuddh, dutiyampi pucchmi, kaccittha parisuddh, tatiyampi pucchmi, kaccittha parisuddh, parisuddhetthyyyo, tasm tuh, evameta dhraymti. Nissaggiyapcittiy nihit.

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The Recitation of the Section on Confession

Now, venerables, these hundred and sixty-six matters entailing confession come up for recitation.

1. Should any bhikkhuni eat garlic, it is to be confessed. 2. Should any bhikkhuni have the hair in the tight places (armpits and pelvic areas) removed, it is to be confessed. 3. (Genital) slapping (even to the extent of consenting to a blow with a lotus-leaf) is to be confessed. 4. (The insertion of) a dildo is to be confessed. 5. When a bhikkhuni is giving herself an ablution, is to be given only to the depth of two finger joints (and using no more than two fingers). Beyond that, it is to be confessed. 6. Should any bhikkhuni, when a bhikkhu is eating, attend on him with water or a fan, it is to be confessed. 7. Should any bhikkhuni, having asked for raw grain or having had it asked for, having roasted it or having had it roasted, having pounded it or having had it pounded, having cooked it or having had it cooked, then eat it, it is to be confessed. 8. Should any bhikkhuni toss or get someone else to toss excrement or urine or trash or leftovers over a wall or a fence, it is to be confessed. 9. Should any bhikkhuni toss or get someone else to toss excrement or urine or trash or leftovers on living crops, it is to be confessed. 10. Should any bhikkhuni go to see dancing or singing or instrument-playing, it is to be confessed. Part One: The Garlic Chapter 49

Pcittiy
Ime kho panyyyo, chasahisat pcittiy dhamm uddesa gacchanti. 1. Y pana bhikkhun lasua khdeyya pcittiya. 2. Y pana bhikkhun sambdhe loma saharpeyya, pcittiya. 3. Talaghtake pcittiya.

4. Jatumahake pcittiya. 5. Udakasuddhika pana bhikkhuniy diyamnya dvagulapabbaparama dtabba. Ta atikkmentiy pcittiya. 6. Y pana bhikkhun bhikkhussa bhujantassa pnyena v vidhpanena v upatiheyya, pcittiya.

7. Y pana bhikkhun makadhaa viatv v vipetv v bhajjitv v bhajjpetv v koetv v kopetv v pacitv v pacpetv v bhujeyya, pcittiya.

8. Y pana bhikkhun uccra v passva v sakra v vighsa v tirokue v tiropkre v chaeyya v chapeyya v, pcittiya. 9. Y pana bhikkhun uccra v passva v sakra v vighsa v harite chaeyya v chapeyya v, pcittiya. 10. Y pana bhikkhun nacca v gta v vdita v dassanya gaccheyya, pcittiya. Lasuavaggo pahamo. 50

11. Should any bhikkhuni stand or converse with a man, one on one, in the darkness of the night without a light, it is to be confessed. 12. Should any bhikkhuni stand or converse with a man, one on one, in a concealed place, it is to be confessed. 13. Should any bhikkhuni stand or converse with a man, one on one, in the open air, it is to be confessed. 14. Should any bhikkhuni along a road, in a culde-sac, or at a crossroads stand or converse with a man one on one, or whisper in his ear, or dismiss the bhikkhuni who is her companion, it is to be confessed. 15. Should any bhikkhuni, having gone to family residences before the meal (before noon), having sat down on a seat, depart without taking the owners leave, it is to be confessed. 16. Should any bhikkhuni, having gone to family residences after the meal (between noon and sunset), sit or lie down on a seat without asking the owners permission, it is to be confessed. 17. Should any bhikkhuni, having gone to family residences in the wrong time (between sunset and dawn), having spread out bedding or having had it spread out, sit or lie down (there) without asking the owners permission, it is to be confessed. 18. Should any bhikkhuni, because of a misapprehension, because of a misunderstanding, malign another (bhikkhuni), it is to be confessed. 19. Should any bhikkhuni curse herself or another (bhikkhuni) with regard to hell or the holy life, it is to be confessed. 20. Should any bhikkhuni weep, beating and beating herself, it is to be confessed. Part Two: The Darkness Chapter

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11. Y pana bhikkhun rattandhakre appadpe purisena saddhi ekenek santiheyya v sallapeyya v, pcittiya. 12. Y pana bhikkhun paicchanne okse purisena saddhi ekenek santiheyya v sallapeyya v, pcittiya. 13. Y pana bhikkhun ajjhokse purisena saddhi ekenek santiheyya v sallapeyya v, pcittiya. 14. Y pana bhikkhun rathikya v byhe v sighake v purisena saddhi ekenek santiheyya v sallapeyya v nikaika v jappeyya dutiyika v bhikkhuni uyyojeyya, pcittiya. 15. Y pana bhikkhun purebhatta kulni upasakamitv sane nisditv smike anpucch pakkameyya, pcittiya.

16. Y pana bhikkhun pacchbhatta kulni upasakamitv smike anpucch sane abhinisdeyya v abhinipajjeyya v, pcittiya. 17. Y pana bhikkhun vikle kulni upasakamitv smike anpucch seyya santharitv v santharpetv v abhinisdeyya v abhinipajjeyya v, pcittiya. 18. Y pana bhikkhun duggahitena dpadhritena para ujjhpeyya, pcittiya.

19. Y pana bhikkhun attna v para v nirayena v brahmacariyena v abhisapeyya, pcittiya. 20. Y pana bhikkhun attna vadhitv vadhitv rodeyya, pcittiya. Rattandhakravaggo dutiyo.

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21. Should any bhikkhuni bathe naked, it is to be confessed. 22. When a bhikkhuni is making a bathing cloth, it is to be made to the standard measurement. Here the standard is this: four spans using the Sugata span in length, two spans in width. In excess of that, it is to be cut down and confessed. 23. Should any bhikkhuni, having unsewn (another) bhikkhunis robe or having had it unsewn, and then later when there are no obstructions neither sew it nor make an effort to have it sewn within four or five days, it is to be confessed. 24. Should any bhikkhuni exceed her five-day outer robe period, it is to be confessed. 25. Should any bhikkhuni wear a robe that should be given back (one that she has borrowed from another bhikkhuni without asking her permission), it is to be confessed. 26. Should any bhikkhuni put an obstruction in the way of a groups receiving robe-cloth, it is to be confessed. 27. Should any bhikkhuni block a robe-cloth distribution that is in accordance with the rule, it is to be confessed. 28. Should any bhikkhuni give a contemplative robe (a robe that has been marked so as to be allowable for a bhikkhu or bhikkhuni) to a householder, a male wanderer, or female wanderer, it is to be confessed. 29. Should any bhikkhuni let the robe-season (the period for receiving kathina-donations) pass on the basis of a weak expectation for cloth, it is to be confessed. 30. Should any bhikkhuni block the dismantling of the kathina privileges in accordance with the rule, it is to be confessed. Part Three: The Naked Chapter

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21. Y pana bhikkhun nagg nahyeyya, pcittiya. 22. Udakasika pana bhikkhuniy krayamnya pamik kretabb, tatrida pama , dghaso catasso vidatthiyo sugatavidatthiy, tiriya dve vidatthiyo. Ta atikkmentiy chedanaka pcittiya. 23. Y pana bhikkhun bhikkhuniy cvara visibbetv v visibbpetv v s pacch anantaryikin neva sibbeyya, na sibbpanya ussukka kareyya aatra cathapach, pcittiya.

24. Y pana bhikkhun pachika saghicra atikkmeyya, pcittiya. 25. Y pana bhikkhun cvarasakamanya dhreyya, pcittiya. 26. Y pana bhikkhun gaassa cvaralbha antarya kareyya, pcittiya. 27. Y pana bhikkhun dhammika cvaravibhaga paibheyya, pcittiya.

28. Y pana bhikkhun agrikassa v paribbjakassa v paribbjikya v samaacvara dadeyya, pcittiya. 29. Y pana bhikkhun dubbalacvarapaccsya cvaraklasamaya atikkmeyya, pcittiya. 30. Y pana bhikkhun dhammika kathinuddhra paibheyya, pcittiya. Naggavaggo tatiyo.

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31. Should two bhikkhunis share a single bed, it is to be confessed. 32. Should two bhikkhunis share a single blanket or sleeping mat, it is to be confessed. 33. Should any bhikkhuni intentionally cause annoyance to (another) bhikkhuni, it is to be confessed. 34. Should any bhikkhuni not attend to her ailing student nor make an effort to have her attended to, it is to be confessed. 35. Should any bhikkhuni, having given living space to another bhikkhuni, then angry and displeased, evict her or have her evicted, it is to be confessed. 36. Should any bhikkhuni live entangled with a householder or a householders son, the bhikkhunis should admonish her thus: Venerable, dont live entangled with a householder or a householders son. Live alone, venerable. The Community recommends isolation for the venerable. And should that bhikkhuni, thus admonished, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times by the bhikkhunis she desists, that is good. If she does not desist, it is to be confessed. 37. Should any bhikkhuni, without joining a caravan of merchants, set out within the local kings territory on a journey considered dubious and risky, it is to be confessed. 38. Should any bhikkhuni, without joining a caravan of merchants, set out outside the local kings territory on a journey considered dubious and risky, it is to be confessed. 39. Should any bhikkhuni set out on a journey during the rains retreat, it is to be confessed. 40. Should any bhikkhuni, having completed the rains retreat, not depart on a journey of at least five or six leagues, it is to be confessed. Part Four: The Sharing Chapter 55

31. Y pana bhikkhuniyo dve ekamace tuvaeyyu, pcittiya. 32. Y pana bhikkhuniyo dve ekattharaapvura tuvaeyyu, pcittiya. 33. Y pana bhikkhun bhikkhuniy sacicca aphsu kareyya, pcittiya. 34. Y pana bhikkhun dukkhita sahajvini neva upahaheyya, na upahpanya ussukka kareyya, pcittiya. 35. Y pana bhikkhun bhikkhuniy upassaya datv kupit anattaman nikkaheyya v nikkahpeyya v, pcittiya. 36. Y pana bhikkhun sasah vihareyya gahapatin v gahapatiputtena v, s bhikkhun bhikkhunhi evamassa vacany myye, sasah vihari gahapatinpi gahapatiputtenpi, viviccyye, vivekaeva bhaginiy sagho vaetti. Evaca s bhikkhun bhikkhunhi vuccamn tatheva paggaheyya, s bhikkhun bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya, yvatatiyace samanubhsiyamn ta painissajjeyya, icceta kusala. No ce painissajjeyya, pcittiya. 37. Y pana bhikkhun antorahe ssakasammate sappaibhaye asatthik crika careyya, pcittiya. 38. Y pana bhikkhun tirorahe ssakasammate sappaibhaye asatthik crika careyya, pcittiya. 39. Y pana bhikkhun antovassa crika careyya, pcittiya. 40. Y pana bhikkhun vassavuh crika na pakkameyya antamaso chappacayojannipi, pcittiya. Tuvaavaggo catuttho. 56

41. Should any bhikkhuni go to see a royal pleasure house or a picture gallery (any building decorated for amusement) or a park or a pleasure grove or a lotus pond, it is to be confessed. 42. Should any bhikkhuni make use of a high chair or a couch stuffed with hair, it is to be confessed. 43. Should any bhikkhuni spin yarn (thread), it is to be confessed. 44. Should any bhikkhuni do a chore for a lay person, it is to be confessed. 45. Should any bhikkhuni when told by a bhikkhuni, Come, venerable. Help settle this issue, and having answered, Very well then, when there are no obstructions, neither settle it nor make an effort to have it settled, it is to be confessed. 46. Should any bhikkhuni give, with her own hand, staple or non-staple food to a householder, a male wanderer, or a female wanderer, it is to be confessed. 47. Should any bhikkhuni use a menstrual cloth without having forfeited it (after her previous period), it is to be confessed. 48. Should any bhikkhuni depart on a journey without having forfeited her dwelling space, it is to be confessed. 49. Should any bhikkhuni study lowly arts (literally, bestial knowledge), it is to be confessed. 50. Should any bhikkhuni teach lowly arts, it is to be confessed. Part Five: The Picture Gallery Chapter

51. Should any bhikkhuni, without asking permission, knowingly enter a monastery containing a bhikkhu, it is to be confessed. 52. Should any bhikkhuni revile or insult a bhikkhu, it is to be confessed. 53. Should any bhikkhuni, in a fit of temper, revile a group (the Bhikkhuni Community), it is to be confessed.

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41. Y pana bhikkhun rjgra v cittgra v rma v uyyna v pokkharai v dassanya gaccheyya, pcittiya.

42. Y pana bhikkhun sandi v pallaka v paribhujeyya, pcittiya. 43. Y pana bhikkhun sutta kanteyya, pcittiya. 44. Y pana bhikkhun gihiveyyvacca kareyya, pcittiya. 45. Y pana bhikkhun bhikkhuniy ehyye, ima adhikaraa vpasamehti vuccamn sdhti paissuitv s pacch anantaryikin neva vpasameyya, na vpasamya ussukka kareyya, pcittiya. 46. Y pana bhikkhun agrikassa v paribbjakassa v paribbjikya v sahatth khdanya v bhojanya v dadeyya, pcittiya. 47. Y pana bhikkhun vasathacvara anissajjetv paribhujeyya, pcittiya. 48. Y pana bhikkhun vasatha anissajjitv crika pakkameyya, pcittiya.

49. Y pana bhikkhun tiracchnavijja pariypueyya, pcittiya. 50. Y pana bhikkhun tiracchnavijja vceyya, pcittiya. Cittgravaggo pacamo. 51. Y pana bhikkhun jna sabhikkhuka rma anpucch paviseyya, pcittiya.

52. Y pana bhikkhun bhikkhu akkoseyya v paribhseyya v, pcittiya. 53. Y pana bhikkhun cakat gaa paribhseyya, pcittiya.

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54. Should any bhikkhuni, having eaten and turned down an offer (of further food), chew or consume staple or non-staple food (elsewhere), it is to be confessed. 55. Should any bhikkhuni be stingy with regard to families (supporters), it is to be confessed. 56. Should any bhikkhuni spend the rains retreat in a dwelling where there are no bhikkhus (nearby), it is to be confessed. 57. Should any bhikkhuni, having completed the rains retreat, not invite (criticism) from both Communities with regard to three matters what they have seen, heard, or suspected (her of doing) it is to be confessed. 58. Should any bhikkhuni not go for the exhortation or for the (meeting that defines) communion (i.e., the Uposatha), it is to be confessed. 59. Every half-month a bhikkhuni should request two things from the Bhikkhu Community: the asking of the date of the Uposatha and the approaching for exhortation. In excess of that (half-month), it is to be confessed. 60. Should any bhikkhuni, without having informed a Community or a group (of bhikkhunis), alone with a man have a boil or scar that has appeared on the lower part of her body (between the navel and the knees) burst or cut open or cleaned or smeared with a salve or bandaged or unbandaged, it is to be confessed. Part Six: The Monastery Chapter 61. Should any bhikkhuni give Acceptance to a pregnant woman, it is to be confessed. 62. Should any bhikkhuni give Acceptance to a woman who is still nursing, it is to be confessed. 63. Should any bhikkhuni give Acceptance to a probationer who has not trained for two years in the six precepts, it is to be confessed.

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54. Y pana bhikkhun nimantit v pavrit v khdanya v bhojanya v khdeyya v bhujeyya v, pcittiya. 55. Y pana bhikkhun kulamaccharin assa, pcittiya. 56. Y pana bhikkhun abhikkhuke vse vassa vaseyya, pcittiya.

57. Y pana bhikkhun vassavuh ubhatosaghe thi hnehi na pavreyya dihena v sutena v parisakya v, pcittiya. 58. Y pana bhikkhun ovdya v savsya v na gaccheyya, pcittiya.

59. Anvaddhamsa bhikkhuniy bhikkhusaghato dve dhamm paccssitabb uposathapucchakaca ovdpasakamanaca. Ta atikkmentiy pcittiya. 60. Y pana bhikkhun paskhe jta gaa v rudhita v anapaloketv sagha v gaa v purisena saddhi ekenek bhedpeyya v phlpeyya v dhovpeyya v limppeyya v bandhpeyya v mocpeyya v, pcittiya. rmavaggo chaho.

61. Y pana bhikkhun gabbhini vuhpeyya, pcittiya. 62. Y pana bhikkhun pyanti vuhpeyya, pcittiya. 63. Y pana bhikkhun dve vassni chasu dhammesu asikkhitasikkha sikkhamna vuhpeyya, pcittiya.

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64. Should any bhikkhuni give Acceptance to a probationer who has trained for two years in the six precepts and who has not received authorization from the Community, it is to be confessed. 65. Should any bhikkhuni give Acceptance to a married woman less than twelve years old, it is to be confessed. 66. Should any bhikkhuni give Acceptance to a married woman fully twelve years old but who has not trained for two years in the six precepts, it is to be confessed. 67. Should any bhikkhuni give Acceptance to a married woman fully twelve years old who has trained for two years in the six precepts and who has not received authorization from the Community, it is to be confessed. 68. Should any bhikkhuni, having given Acceptance to her student, neither assist her (in her training) nor have her assisted for (the next) two years, it is to be confessed. 69. Should any bhikkhuni not attend to her preceptor for two years, it is to be confessed. 70. Should any bhikkhuni, having given Acceptance to her student, neither take her away nor have her taken away for at least five or six leagues, it is to be confessed. Part Seven: The Pregnant Woman Chapter 71. Should any bhikkhuni give Acceptance to a maiden less than twenty years old, it is to be confessed. 72. Should any bhikkhuni give Acceptance to a maiden fully twenty years old but who has not trained for two years in the six precepts, it is to be confessed. 73. Should any bhikkhuni give Acceptance to a maiden fully twenty years old who has trained for two years in the six precepts and who has not received authorization from the Community, it is to be confessed.

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64. Y pana bhikkhun dve vassni chasu dhammesu sikkhitasikkha sikkhamna saghena asammata vuhpeyya, pcittiya. 65. Y pana bhikkhun nadvdasavassa gihigata vuhpeyya, pcittiya.

66. Y pana bhikkhun paripuadvdasavassa gihigata dve vassni chasu dhammesu asikkhitasikkha vuhpeyya, pcittiya.

67. Y pana bhikkhun paripuadvdasavassa gihigata dve vassni chasu dhammesu sikkhitasikkha saghena asammata vuhpeyya, pcittiya. 68. Y pana bhikkhun sahajvini vuhpetv dve vassni neva anuggaheyya na anuggahpeyya, pcittiya. 69. Y pana bhikkhun vuhpita pavattini dve vassni nnubandheyya, pcittiya. 70. Y pana bhikkhun sahajvini vuhpetv neva vpakseyya na vpakspeyya antamaso chappacayojannipi, pcittiya. Gabbhinivaggo sattamo. 71. Y pana bhikkhun navsativassa kumribhta vuhpeyya, pcittiya. 72. Y pana bhikkhun paripuavsativassa kumribhta dve vassni chasu dhammesu asikkhitasikkha vuhpeyya, pcittiya. 73. Y pana bhikkhun paripuavsativassa kumribhta dve vassni chasu dhammesu sikkhitasikkha saghena asammata vuhpeyya, pcittiya.

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74. Should any bhikkhuni give Acceptance when she has less than twelve years (seniority), it is to be confessed. 75. Should any bhikkhuni, even if she has fully twelve years (seniority) give Acceptance when she has not been authorized by the Community (of Bhikkhunis), it is to be confessed. 76. Should any bhikkhuni having been told: Enough, venerable, of your giving Acceptance for the time being: and having answered: Very well later complain, it is to be confessed. 77. Should any bhikkhuni having said to a probationer: If you give me a robe, I will give you Acceptance, then, when there are no obstructions, neither give her Acceptance nor make an effort for her Acceptance, it is to be confessed. 78. Should any bhikkhuni having said to a probationer: If you attend to me for two years, I will give you Acceptance, then, when there are no obstructions, neither give her Acceptance nor make an effort for her Acceptance, it is to be confessed. 79. Should any bhikkhuni give Acceptance to a probationer who is entangled with men, entangled with youths, temperamental, a cause of grief, it is to be confessed. 80. Should any bhikkhuni give Acceptance to a probationer without getting permission from her parents or her husband, it is to be confessed. 81. Should any bhikkhuni give Acceptance to a probationer by giving of consent postponed overnight, it is to be confessed. 82. Should any bhikkhuni give Acceptance (act as a preceptor) in consecutive years, it is to be confessed. 83. Should any bhikkhuni give Acceptance (act as a preceptor) to two (probationers) in one year, it is to be confessed. Part Eight: The Maiden Chapter 63

74. Y pana bhikkhun nadvdasavass vuhpeyya, pcittiya.

75. Y pana bhikkhun paripuadvdasavass saghena asammat vuhpeyya, pcittiya. 76. Y pana bhikkhun ala tva te, ayye, vuhpitenti vuccamn sdhti paissuitv s pacch khiyyanadhamma pajjeyya, pcittiya.

77. Y pana bhikkhun sikkhamna sace me tva, ayye, cvara dassasi, evha ta vuhpessmti vatv s pacch anantaryikin neva vuhpeyya, na vuhpanya ussukka kareyya, pcittiya. 78. Y pana bhikkhun sikkhamna sace ma tva, ayye, dve vassni anubandhissasi, evha ta vuhpessmti vatv s pacch anantaryikin neva vuhpeyya, na vuhpanya ussukka kareyya, pcittiya. 79. Y pana bhikkhun purisasasaha kumrakasasaha cai sokvsa sikkhamna vuhpeyya, pcittiya. 80. Y pana bhikkhun mtpithi v smikena v ananuta sikkhamna vuhpeyya, pcittiya. 81. Y pana bhikkhun privsikachandadnena sikkhamna vuhpeyya, pcittiya. 82. Y pana bhikkhun anuvassa vuhpeyya, pcittiya. 83. Y pana bhikkhun eka vassa dve vuhpeyya, pcittiya. Kumribhtavaggo ahamo. 64

84. Should any bhikkhuni, not being ill, use a sunshade and leather footwear (outside a monastery), it is to be confessed. 85. Should any bhikkhuni, not being ill, ride in a vehicle, it is to be confessed. 86. Should any bhikkhuni wear a hip ornament, it is to be confessed. 87. Should any bhikkhuni wear a womens ornament, it is to be confessed. 88. Should any bhikkhuni (not being ill) bathe with perfumes and scents, it is to be confessed. 89. Should any bhikkhuni (not being ill) bathe with scented sesame powder, it is to be confessed. 90. Should any bhikkhuni (not being ill) have another bhikkhuni rub or massage her, it is to be confessed. 91. Should any bhikkhuni (not being ill) have a probationer rub or massage her, it is to be confessed. 92. Should any bhikkhuni (not being ill) have a female novice rub or massage her, it is to be confessed. 93. Should any bhikkhuni (not being ill) have a woman householder rub or massage her, it is to be confessed. 94. Should any bhikkhuni sit down in front of a bhikkhu without asking permission, it is to be confessed. 95. Should any bhikkhuni ask a question (about the Suttas, Vinaya, or Abhidhamma) of a bhikkhu who has not given leave, it is to be confessed. 96. Should any bhikkhuni enter a village without her vest, it is to be confessed. Part Nine: The Sunshade and Leather Footwear Chapter 97. A deliberate lie is to be confessed. 98. An insult is to be confessed. 99. Malicious tale-bearing among bhikkhunis is to be confessed.

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84. Y pana bhikkhun agiln chattuphana dhreyya, pcittiya.

85. Y pana bhikkhun agiln ynena yyeyya, pcittiya. 86. Y pana bhikkhun saghi dhreyya, pcittiya. 87. Y pana bhikkhun itthlakra dhreyya, pcittiya. 88. Y pana bhikkhun gandhavaakena nahyeyya, pcittiya. 89. Y pana bhikkhun vsitakena pikena nahyeyya, pcittiya. 90. Y pana bhikkhun bhikkhuniy ummaddpeyya v parimaddpeyya v, pcittiya. 91. Y pana bhikkhun sikkhamnya ummaddpeyya v parimaddpeyya v, pcittiya. 92. Y pana bhikkhun smaeriy ummaddpeyya v parimaddpeyya v, pcittiya. 93. Y pana bhikkhun gihiniy ummaddpeyya v parimaddpeyya v, pcittiya. 94. Y pana bhikkhun bhikkhussa purato anpucch sane nisdeyya, pcittiya. 95. Y pana bhikkhun anoksakata bhikkhu paha puccheyya, pcittiya. 96. Y pana bhikkhun asakaccik gma paviseyya, pcittiya. Chattuphanavaggo navamo. 97. 98. 99. Sampajnamusvde pcittiya. Omasavde pcittiya. Bhikkhunipesue pcittiya.

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100. Should any bhikkhuni have an unordained person recite Dhamma line by line (with her), it is to be confessed. 101. Should any bhikkhuni lie down in the same lodging with an unordained woman for more than two or three consecutive nights, it is to be confessed. 102. Should any bhikkhuni lie down in the same lodging with a man, it is to be confessed. 103. Should any bhikkhuni teach more than five or six sentences of Dhamma to a man, unless a knowledgeable woman is present, it is to be confessed. 104. Should any bhikkhuni report (her own) factual superior human state to an unordained person, it is to be confessed. 105. Should any bhikkhuni report (another) bhikkhunis gross offense to an unordained person unless authorized by the bhikkhunis it is to be confessed. 106. Should any bhikkhuni dig soil or have it dug, it is to be confessed. Part Ten: The Lie Chapter

107. The damaging of a living plant is to be confessed. 108. Evasive speech and uncooperativeness are to be confessed. 109. Maligning or complaining (about a Community official) is to be confessed. 110. Should any bhikkhuni set a bed, bench, mattress, or stool belonging to the Community out in the open or have it set out and then on departing neither put it away nor have it put away, or should she go without taking leave, it is to be confessed. 111. Should any bhikkhuni, having set out bedding in a lodging belonging to the Community or having had it set out and then on departing neither put it away nor have it put away, or should she go without taking leave, it is to be confessed. 67

100. Y pana bhikkhun anupasampanna padaso dhamma vceyya, pcittiya.

101. Y pana bhikkhun anupasampannya uttaridvirattatiratta sahaseyya kappeyya, pcittiya. 102. Y pana bhikkhun purisena sahaseyya kappeyya, pcittiya. 103. Y pana bhikkhun purisassa uttarichappacavchi dhamma deseyya aatra viun itthiviggahena, pcittiya. 104. Y pana bhikkhun anupasampannya uttarimanussadhamma roceyya, bhtasmi pcittiya. 105. Y pana bhikkhun bhikkhuniy duhulla patti anupasampannya roceyya aatra bhikkhunisammutiy, pcittiya. 106. Y pana bhikkhun pathavi khaeyya v khapeyya v, pcittiya. Musvdavaggo dasamo. 107. 108. 109. Bhtagmaptabyatya pcittiya. Aavdake, vihesake pcittiya.

110. Y pana bhikkhun saghika maca v pha v bhisi v koccha v ajjhokse santharitv v santharpetv v ta pakkamant neva uddhareyya, na uddharpeyya, anpuccha v gaccheyya, pcittiya. 111. Y pana bhikkhun saghike vihre seyya santharitv v santharpetv v ta pakkamant neva uddhareyya, na uddharpeyya, anpuccha v gaccheyya, pcittiya.

Ujjhpanake, khiyyanake pcittiya.

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112. Should any bhikkhuni knowingly lie down in a lodging belonging to the Community so as to intrude on a bhikkhuni who arrived there first, (thinking), Whoever feels crowded will go away doing it for this reason and no other it is to be confessed. 113. Should any bhikkhuni, angry and displeased, evict a bhikkhuni from a dwelling belonging to the Community or have her evicted it is to be confessed. 114. Should any bhikkhuni sit or lie down on a bed or bench with detachable legs on an (unplanked) loft in a dwelling belonging to the Community, it is to be confessed. 115. When a bhikkhuni is building a large dwelling, she may apply two or three layers of facing to plaster the area around the window frame and reinforce the area around the door frame the width of the door opening, while standing where there are no crops to speak of. Should she apply more than that, even if standing where there are no crops to speak of, it is to be confessed. 116. Should any bhikkhuni knowingly pour water containing living beings or have it poured on grass or on clay, it is to be confessed. Part Eleven: The Living Plant Chapter 117. A bhikkhuni who is not ill may eat one meal at a public alms center. Should she eat more than that, it is to be confessed. 118. A group meal, except on the proper occasions, is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth, a time of making robes, a time of going on a journey, a time of embarking on a boat, an extraordinary occasion, a time when the meal is supplied by contemplatives. These are the proper occasions here. 119. In case a bhikkhuni arriving at a family residence is presented with cakes or cooked grain-meal, she may accept two or three bowlfuls if she so desires. If

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112. Y pana bhikkhun saghike vihre jna pubbupagata bhikkhuni anupakhajja seyya kappeyya yass sambdho bhavissati, s pakkamissatti etadeva paccaya karitv anaa, pcittiya.

113. Y pana bhikkhun bhikkhuni kupit anattaman saghik vihr nikkaheyya v nikkahpeyya v, pcittiya. 114. Y pana bhikkhun saghike vihre uparivehsakuiy haccapdaka maca v pha v abhinisdeyya v abhinipajjeyya v, pcittiya. 115. Mahallaka pana bhikkhuniy vihra krayamnya yva dvrakos aggaahapanya, lokasandhiparikammya dvatticchadanassa pariyya appaharite hitya adhihtabba. Tato ce uttari appaharitepi hit adhihaheyya, pcittiya.

116. Y pana bhikkhun jna sappaka udaka tia v mattika v siceyya v sicpeyya v, pcittiya. Bhtagmavaggo ekdasamo. 117. Agilnya bhikkhuniy eko vasathapio bhujitabbo. Tato ce uttari bhujeyya, pcittiya.

118. Gaabhojane aatra samay pcittiya. Tatthya samayo, gilnasamayo, cvaradnasamayo , cvarakrasamayo, addhnagamanasamayo, nvbhiruhanasamayo, mahsamayo, samaabhattasamayo, aya tattha samayo. 119. Bhikkhuni paneva kula upagata pvehi v manthehi v abhihahu pavreyya, kakhamnya bhikkhuniy dvattipattapr paiggahetabb. Tato ce

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she should accept more than that, it is to be confessed. Having accepted the two-or-three bowlfuls and having taken them from there, she is to share them among the bhikkhunis. This is the proper course here. 120. Should any bhikkhuni chew or consume staple or non-staple food at the wrong time, it is to be confessed. 121. Should any bhikkhuni chew or consume storedup staple or non-staple food, it is to be confessed. 122. Should any bhikkhuni take into her mouth an edible that has not been given except for water and tooth-cleaning sticks it is to be confessed. 123. Should any bhikkhuni say to a bhikkhuni, Come, venerable, lets enter the village or town for alms, and then whether or not she has had (food) given to her dismiss her, saying, Go away, venerable. I dont like sitting or talking with you. I prefer sitting or talking alone, if doing it for that reason and no other, it is to be confessed. 124. Should a bhikkhuni sit intruding on a family with its meal, it is to be confessed. 125. Should any bhikkhuni sit in private on a secluded seat with a man, it is to be confessed. 126. Should any bhikkhuni sit in private, alone with a man, it is to be confessed. Part Twelve: The Food Chapter 127. Should any bhikkhuni, being invited for a meal and without taking leave of an available bhikkhuni, go calling on families before or after the meal, except at the proper times, it is to be confessed. Here the proper times are these: the time of giving cloth, the time of making robes. These are the proper times here. 128. A bhikkhuni who is not ill may accept (make use of) a four-month invitation to ask for requisites. If she should accept (make use of) it for longer than that unless the invitation is renewed or is permanent it is

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uttari paiggaheyya, pcittiya. Dvattipattapre paiggahetv tato nharitv bhikkhunhi saddhi savibhajitabba, aya tattha smci.

120. Y pana bhikkhun vikle khdanya v bhojanya v khdeyya v bhujeyya v, pcittiya. 121. Y pana bhikkhun sannidhikraka khdanya v bhojanya v khdeyya v bhujeyya v, pcittiya. 122. Y pana bhikkhun adinna mukhadvra hra hareyya aatra udakadantapon, pcittiya. 123. Y pana bhikkhun bhikkhuni ehyye, gma v nigama v piya pavisissmti tass dpetv v adpetv v uyyojeyya gacchyye, na me tay saddhi kath v nisajj v phsu hoti, ekikya me kath v nisajj v phsu hotti etadeva paccaya karitv anaa, pcittiya.

124. Y pana bhikkhun sabhojane kule anupakhajja nisajja kappeyya, pcittiya. 125. Y pana bhikkhun purisena saddhi raho paicchanne sane nisajja kappeyya, pcittiya. 126. Y pana bhikkhun purisena saddhi ekenek raho nisajja kappeyya, pcittiya. Bhojanavaggo dvdasamo.

127. Y pana bhikkhun nimantit sabhatt samn santi bhikkhuni anpucch purebhatta v pacchbhatta v kulesu critta pajjeyya aatra samay, pcittiya. Tatthya samayo, cvaradnasamayo, cvarakrasamayo, aya tattha samayo. 128. Agilnya bhikkhuniy catumsappaccayapavra sditabb aatra punapavraya, aatra niccapavraya. Tato ce uttari sdiyeyya, pcittiya.

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129. Should any bhikkhuni go to see an army on active duty, unless there is a suitable reason, it is to be confessed. 130. There being some reason or another for a bhikkhuni to go to an army, she may stay two or three (consecutive) nights with the army. If she should stay longer than that, it is to be confessed. 131. If a bhikkhuni staying two or three nights with an army should go to a battlefield, a roll call, the troops in battle formation, or to see a review of the (battle) units, it is to be confessed. 132. The drinking of alcohol or fermented liquor is to be confessed. 133. Tickling with the fingers is to be confessed. 134. The act of playing in the water is to be confessed. 135. Disrespect is to be confessed. 136. Should any bhikkhuni try to frighten another bhikkhuni, it is to be confessed. Part Thirteen: The Go-calling Chapter

137. Should any bhikkhuni who is not ill, seeking to warm herself, kindle a fire or have one kindled unless there is a suitable reason it is to be confessed. 138. Should any bhikkhuni bathe at intervals of less than half a month, except at the proper occasions, it is to be confessed. Here the proper occasions are these: the last month and a half of the hot season, the first month of the rains, these two and a half months being a time of heat, a time of fever; (also) a time of illness; a time of work; a time of going on a journey; a time of wind or rain. These are the proper times here. 139. When a bhikkhuni receives a new robe, any one of three means of discoloring it is to be applied: green, brown, or black. If a bhikkhuni should make use of a new robe without applying any of the three means of discoloring it, it is to be confessed.

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129. Y pana bhikkhun uyyutta sena dassanya gaccheyya aatra tathrpappaccay, pcittiya. 130. Siy ca tass bhikkhuniy kocideva paccayo sena gamanya, dirattatiratta tya bhikkhuniy senya vasitabba. Tato ce uttari vaseyya, pcittiya.

131. Dvirattatiratta ce bhikkhun senya vasamn uyyodhika v balagga v senbyha v ankadassana v gaccheyya, pcittiya. 132. 133. 134. Surmerayapne pcittiya. Agulipatodake pcittiya. Udake hasadhamme pcittiya.

135. Andariye pcittiya. 136. Y pana bhikkhun bhikkhuni bhispeyya, pcittiya. Crittavaggo terasamo.

137. Y pana bhikkhun agiln visibbanpekkh joti samdaheyya v samdahpeyya v aatra tathrpappaccay, pcittiya. 138. Y pana bhikkhun orenaddhamsa nahyeyya aatra samay, pcittiya. Tatthya samayo diyaho mso seso gimhnanti vassnassa pahamo mso iccete ahateyyams uhasamayo, parihasamayo, gilnasamayo, kammasamayo, addhnagamanasamayo, vtavuhisamayo, aya tattha samayo. 139. Nava pana bhikkhuniy cvaralbhya tia dubbaakarana aatara dubbaakaraa dtabba nla v kaddama v kasma v. And ce bhikkhun tia dubbaakarana aatara dubbaakaraa nava cvara paribhujeyya, pcittiya.

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140. Should any bhikkhuni, herself having placed robe-cloth under shared ownership (vikappana) with a bhikkhu, a bhikkhuni, a female probationer, a male novice, or a female novice, then make use of the cloth without the shared ownership"s being rescinded, it is to be confessed. 141. Should any bhikkhuni hide (another) bhikkhunis bowl, robe, sitting cloth, needle case, or belt or have it hidden even as a joke, it is to be confessed. 142. Should any bhikkhuni knowingly deprive an animal of life, it is to be confessed. 143. Should any bhikkhuni knowingly make use of water with living beings in it, it is to be confessed. 144. Should any bhikkhuni knowingly agitate for the reviving of an issue that has been rightfully dealt with, it is to be confessed. 145. Should any bhikkhuni knowingly and by arrangement travel together with a caravan of thieves, even for the interval between one village and the next, it is to be confessed. 146. Should any bhikkhuni say the following: As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions, the bhikkhunis should admonish her thus: Do not say that, venerable. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, venerable, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions. And should the bhikkhuni, thus admonished by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, it is to be confessed. Part Fourteen: The Fire Chapter

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140. Y pana bhikkhun bhikkhussa v bhikkhuniy v sikkhamnya v smaerassa v smaeriy v sma cvara vikappetv apaccuddhraa paribhujeyya, pcittiya.

141. Y pana bhikkhun bhikkhuniy patta v cvara v nisdana v scighara v kyabandhana v apanidheyya v apanidhpeyya v antamaso haspekkhpi, pcittiya. 142. Y pana bhikkhun sacicca pa jvit voropeyya, pcittiya. 143. Y pana bhikkhun jna sappaka udaka paribhujeyya, pcittiya. 144. Y pana bhikkhun jna yathdhamma nihatdhikaraa punakammya ukkoeyya, pcittiya. 145. Y pana bhikkhun jna theyyasatthena saddhi savidhya ekaddhnamagga paipajjeyya antamaso gmantarampi, pcittiya.

146. Y pana bhikkhun eva vadeyya tathha bhagavat dhamma desita jnmi, yath yeme antaryik dhamm vutt bhagavat, te paisevato nla antaryyti. S bhikkhun bhikkhunhi evamassa vacany myye eva avaca, m bhagavanta abbhcikkhi, na hi sdhu bhagavato abbhakkhna, na hi bhagav eva vadeyya, anekapariyyenyye antaryik dhamm antaryik vutt bhagavat, alaca pana te paisevato antaryyti. Evaca s bhikkhun bhikkhunhi vuccamn tatheva paggaheyya, s bhikkhun bhikkhunhi yvatatiya samanubhsitabb tassa painissaggya. Yvatatiyace samanubhsiyamn ta painissajjeyya, icceta kusala. No ce painissajjeyya, pcittiya. Jotivaggo cuddasamo.

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147. Should any bhikkhuni knowingly consort, join in communion, or lie down in the same lodging with a bhikkhuni professing such a view who has not acted in compliance with the rule, who has not abandoned that view, it is to be confessed. 148. And if a female novice should say the following: As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions, the bhikkhunis should admonish her thus: Do not say that, venerable novice. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, venerable, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions. And should that female novice, thus admonished by the bhikkhunis, persist as before, the bhikkhunis should admonish her as follows: From this day forth, venerable novice, you are not to claim the Blessed One as your teacher, nor are you even to have the opportunity the other female novices get that of sharing lodgings two or three nights with the bhikkhunis. Away with you! Out of our sight! Should any bhikkhuni knowingly support, receive services from, consort with, or lie down in the same lodging with a novice thus expelled, it is to be confessed. 149. Should any bhikkhuni, admonished by the bhikkhunis in accordance with a rule, say: Venerables, I will not train myself under this training rule until I have put questions about it to another bhikkhuni, experienced and learned in the discipline, it is to be confessed. Bhikkhunis, (a training rule) is to be understood, is to be asked about, is to be pondered. This is the proper course here. 150. Should any bhikkhuni, when the patimokkha is being repeated, say: Why are these lesser and minor 77

147. Y pana bhikkhun jna tathvdiniy bhikkhuniy akanudhammya ta dihi appainissahya saddhi sambhujeyya v, savaseyya v, saha v seyya kappeyya, pcittiya.

148. Samauddespi ce eva vadeyya: tathha bhagavat dhamma desita jnmi, yath yeme antaryik dhamm vutt bhagavat, te paisevato nla antaryyti. S samauddes bhikkhunhi evamassa vacany: myye, samauddese eva avaca, m bhagavanta abbhcikkhi, na hi sdhu bhagavato abbhakkhna, na hi bhagav eva vadeyya, anekapariyyenyye, samauddese antaryik dhamm antaryik vutt bhagavat, alaca pana te paisevato antaryyti. Evaca s samauddes bhikkhunhi vuccamn tatheva paggaheyya, s samauddes bhikkhunhi evamassa vacany: ajjatagge te, ayye, samauddese na ceva so bhagav satth apadisitabbo, yampi ca samauddes labhanti bhikkhunhi saddhi dirattatiratta sahaseyya, spi te natthi, cara pire, vinassti. Y pana bhikkhun jna tathnsita samauddesa upalpeyya v, upahpeyya v, sambhujeyya v, saha v seyya kappeyya, pcittiya. 149. Y pana bhikkhun bhikkhunhi sahadhammika vuccamn eva vadeyya: na tvha, ayye, etasmi sikkhpade sikkhissmi, yva na aa bhikkhuni byatta vinayadhara paripucchmti, pcittiya. Sikkhamnya, bhikkhave, bhikkhuniy atabba paripucchitabba paripahitabba, aya tattha smci. 150. Y pana bhikkhun ptimokkhe uddissamne eva vadeyya: ki panimehi khuddnukhuddakehi

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training rules repeated when they lead only to anxiety, bother and confusion? the criticism of the training rules is to be confessed. 151. Should any bhikkhuni, when the patimokkha is being recited every half-month, say: Just now have I heard that this case, too, is handed down in the patimokkha, is included in the patimokkha, and comes up for recitation every half-month; and if other bhikkhunis should know: That bhikkhuni has already sat through two or three recitations of the Patimokkha, if not more, the bhikkhuni is not exempted for being ignorant. Whatever the offense she has committed, she is to be dealt with in accordance with the rule; and in addition, her deception is to be exposed: It is no gain for you, venerable, it is ill-done, that when the Patimokkha is being recited, you do not pay proper attention and take it to heart. Here the deception is to be confessed. 152. Should any bhikkhuni, angered and displeased, give a blow to a bhikkhuni, it is to be confessed. 153. Should any bhikkhuni, angered and displeased, raise her hand against a bhikkhuni, it is to be confessed. 154. Should any bhikkhuni charge a bhikkhuni with an unfounded sanghadisesa (offense), it is to be confessed. 155. Should any bhikkhuni purposefully provoke anxiety in a bhikkhuni (thinking): This way, even for just a moment, she will have no peace if doing it for just this reason and no other it is to be confessed. 156. Should any bhikkhuni stand eavesdropping on bhikkhunis when they are arguing, quarreling, and disputing (thinking): I will overhear what they say if doing it for just this reason and no other it is to be confessed. Part Fifteen: The View Chapter

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sikkhpadehi uddihehi, yvadeva kukkuccya vihesya vilekhya savattantti, sikkhpadavivaake pcittiya. 151. Y pana bhikkhun anvaddhamsa ptimokkhe uddissamne eva vadeyya: idneva kho aha, ayye, jnmi ayampi kira dhammo suttgato suttapariypanno anvaddhamsa uddesa gacchatti. Tace bhikkhuni a bhikkhuniyo jneyyu: Nisinnapubba imya bhikkhuniy dvattikkhattu ptimokkhe uddissamne, ko pana vdo bhiyyo? Na ca tass bhikkhuniy aakena mutti atthi, yaca tattha patti pann, taca yathdhammo kretabbo, uttari cass moho ropetabbo: tass te, ayye, albh, tass te dulladdha, ya tva ptimokkhe uddissamne na sdhuka ahi katv manasi karosti. Ida tasmi mohanake pcittiya. 152. Y pana bhikkhun bhikkhuniy kupit anattaman pahra dadeyya, pcittiya. 153. Y pana bhikkhun bhikkhuniy kupit anattaman talasattika uggireyya, pcittiya.

154. Y pana bhikkhun bhikkhuni amlakena saghdisesena anuddhaseyya, pcittiya. 155. Y pana bhikkhun bhikkhuniy sacicca kukkucca upadaheyya: itiss muhuttampi aphsu bhavissatti. Etadeva paccaya karitv anaa, pcittiya. 156. Y pana bhikkhun bhikkhunna bhaanajtna kalahajtna vivdpannna upassuti tiheyya: ya im bhaissanti, ta sossmti. Etadeva paccaya karitv anaa, pcittiya. Dihivaggo pannarasamo.

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157. Should any bhikkhuni, having given consent (by proxy) to a formal act carried out in accordance with the rule, later complain (about the act), it is to be confessed. 158. Should any bhikkhuni, when deliberation is being carried on in the Community, get up from her seat and leave without having given consent, it is to be confessed. 159. Should any bhikkhuni, (acting as part of) a Community in concord, give robe-cloth (to an individual bhikkhuni) and later complain, The bhikkhunis apportion the Communitys gains according to friendship, it is to be confessed. 160. Should any bhikkhuni knowingly divert to an individual gains that had been allocated for the Community, it is to be confessed. 161. Should any bhikkhuni pick up or have (someone) pick up a valuable or what is considered a valuable, except within a monastery or within a dwelling, it is to be confessed. But when a bhikkhuni has picked up or had (someone) pick up a valuable or what is considered a valuable (left) in a monastery or in a dwelling, she is to keep it, (thinking,) Whoever it belongs to will (come and) fetch it. This is the proper course here. 162. Should any bhikkhuni have a needle case made of bone, ivory, or horn, it is to be broken and confessed. 163. When a bhikkhuni is making a new bed or bench, it is to have legs (at most) eight fingerbreadths long using Sugata fingerbreadths not counting the lower edge of the frame. In excess of that it is to be cut down and confessed. 164. Should any bhikkhuni have a bed or bench upholstered, it (the upholstery) is to be torn off and confessed. 165. When a bhikkhuni is making a skin-eruption cloth, it is to be made to the measurement. Here the standard is this: 4 Sugata spans in length, 2 spans in width. If in excess, it is to be cut down and confessed.

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157. Y pana bhikkhun dhammikna kammna chanda datv pacch khyanadhamma pajjeyya, pcittiya. 158. Y pana bhikkhun saghe vinicchayakathya vattamnya chanda adatv uhysan pakkameyya, pcittiya. 159. Y pana bhikkhun samaggena saghena cvara datv pacch khyanadhamma pajjeyya yathsanthuta bhikkhuniyo saghika lbha parimentti, pcittiya.

160. Y pana bhikkhun jna saghika lbha pariata puggalassa parimeyya, pcittiya.

161. Y pana bhikkhun ratana v ratanasammata v aatra ajjhrm v ajjhvasath v uggaheyya v uggahpeyya v, pcittiya. Ratana v pana bhikkhuniy ratanasammata v ajjhrme v ajjhvasathe v uggahetv v uggahpetv v nikkhipitabba yassa bhavissati, so harissatti, aya tattha smci. 162. Y pana bhikkhun ahimaya v dantamaya v visamaya v scighara krpeyya, bhedanaka pcittiya. 163. Nava pana bhikkhuniy maca v pha v krayamnya ahagulapdaka kretabba sugatagulena aatra hehimya aaniy. Ta atikkmentiy chedanaka pcittiya. 164. Y pana bhikkhun maca v pha v tlonaddha krpeyya, uddlanaka pcittiya. 165. Kauppaicchdi pana bhikkhuniy krayamnya pamik kretabb, tatrida pama, dghaso catasso vidatthiyo sugatavidatthiy, tiriya dve vidatthiyo. Ta atikkmentiy chedanaka pcittiya.

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166. Should any bhikkhuni have a robe made the size of the Sugata robe or larger, it is to be cut down and confessed. Here, the size of the Sugata robe is this: nine spans using the Sugata span in length, six spans in width. This is the size of the Sugatas Sugata robe. Part Sixteen: The In-accordance -with-the-Rule Chapter Recited, venerables, are the hundred and sixty-six matters entailing confession.

Herein I ask the venerables: Are you pure in this? A second time I ask: Are you pure in this? For the third time I ask: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it. The section on confession is finished.

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166. Y pana bhikkhun sugatacvarappama cvara krpeyya, atireka v, chedanaka pcittiya. Tatrida sugatassa sugatacvarappama, dghaso nava vidatthiyo sugatavidatthiy, tiriya cha vidatthiyo, ida sugatassa sugatacvarappamanti. Dhammikavaggo soasamo. Uddih kho, ayyyo, chasahisat pcittiy dhamm. Tatthyyyo, pucchmi, kaccittha parisuddh, dutiyampi pucchmi, kaccittha parisuddh, tatiyampi pucchmi, kaccittha parisuddh, parisuddhetthyyyo, tasm tuh, evameta dhraymti. Pcittiy nihit.

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Now, venerables, these eight matters to be acknowledged come up for recitation 1. Should any bhikkhuni, not being ill, ask for ghee and consume it, she is to acknowledge it: venerable, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it. 2-8. Should any bhikkhuni, not being ill, ask for oil... honey... sugar/molasses... fish... meat... milk... curds and consume it, she is to acknowledge it: venerable, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it.

The Recitation of the Section on Acknowledgement

Recited, venerables, are the eight matters to be acknowledged. Herein I ask the venerables: Are you pure in this? A second time I ask: Are you pure in this? For the third time I ask: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it. The section on acknowledgement is finished. 85

Pidesany
Ime kho panyyyo aha pidesany dhamm uddesa gacchanti. 1. Y pana bhikkhun agiln sappi vipetv bhujeyya, paidesetabba tya bhikkhuniy grayha, ayye, dhamma pajji asappya pidesanya, ta paidesemti. 2. Y pana bhikkhun agiln tela vipetv bhujeyya... 3. Y pana bhikkhun agiln madhu vipetv bhujeyya... 4. Y pana bhikkhun agiln phita vipetv bhujeyya... 3. Y pana bhikkhun agiln madhu vipetv bhujeyya... 4. Y pana bhikkhun agiln phita vipetv bhujeyya... 5. Y pana bhikkhun agiln maccha vipetv bhujeyya... 6. Y pana bhikkhun agiln masa vipetv bhujeyya... 7. Y pana bhikkhun agiln khra vipetv bhujeyya... 8. Y pana bhikkhun agiln dadhi vipetv bhujeyya, paidesetabba tya bhikkhuniy grayha, ayye, dhamma pajji asappya pidesanya, ta paidesemti. Uddih kho, ayyyo, aha pidesany dhamm. Tatthyyyo, pucchmi, kaccittha parisuddh, dutiyampi pucchmi, kaccittha parisuddh, tatiyampi pucchmi, kaccittha parisuddh, parisuddhetthyyyo, tasm tuh, evameta dhraymti. Pidesany nihit.

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The Recitation of the Section on Training

Now, venerables, these rules of training come up for recitation. 1. {2} I will wear the lower robe {upper robe} wrapped around (me): a training to be observed. 3. {4} I will go {sit} well-covered in inhabited areas: a training to be observed. 5. {6} I will go {sit} well-restrained in inhabited areas: a training to be observed. 7. {8} I will go {sit} with eyes lowered in inhabited areas: a training to be observed. 9. {10} I will not go {sit} with robes hitched up in inhabited areas: a training to be observed. 11. {12} I will not go {sit} laughing loudly in inhabited areas: a training to be observed. 13. {14} I will go {sit} (speaking) with a lowered voice in inhabited areas: a training to be observed. 15. {16} I will not go {sit} swinging the body in inhabited areas: a training to be observed. 17. {18} I will not go {sit} swinging the arms in inhabited

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Sekhiy
Ime kho panyyyo, sekhiy dhamm uddesa gacchanti. 1. Parimaala nivsessmti sikkh karay. 2. Parimaala prupissmti sikkh karay. 3. Suppaicchann antaraghare gamissmti sikkh karay. 4. Suppaicchann antaraghare nisdissmti sikkh karay. 5. Susavut antaraghare gamissmti sikkh karay. 6. Susavut antaraghare nisdissmti sikkh karay. 7. Okkhittacakkhun antaraghare gamissmti sikkh karay. 8. Okkhittacakkhun antaraghare nisdissmti sikkh karay. 9. Na ukkhittakya antaraghare gamissmti sikkh karay. 10. Na ukkhittakya antaraghare nisdissmti sikkh karay. 11. Na ujjagghikya antaraghare gamissmti sikkh karay. 12. Na ujjagghikya antaraghare nisdissmti sikkh karay. 13. Appasadd antaraghare gamissmti sikkh karay. 14. Appasadd antaraghare nisdissmti sikkh karay. 15. Na kyappaclaka antaraghare gamissmti sikkh karay. 16. Na kyappaclaka antaraghare nisdissmti sikkh karay. 17. Na bhuppaclaka antaraghare gamissmti

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areas: a training to be observed. 19. {20} I will not go {sit} swinging the head in inhabited areas: a training to be observed. 21. {22} I will not go {sit} with arms akimbo in inhabited areas: a training to be observed. 23. {24} I will not go {sit} with my head covered in inhabited areas: a training to be observed. 25. I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed. 26. I will not sit holding up the knees in inhabited areas: a training to be observed. Part One: The 26 Dealing with Proper Behavior

27. I will receive alms food appreciatively: a training to be observed. 28. I will receive alms food with attention focused on the bowl: a training to be observed. 29. I will receive alms food with bean curry in proper proportion: a training to be observed. 30. I will receive alms food level with the edge (of the bowl): a training to be observed. 31. I will eat alms food appreciatively: a training to be observed. 32. I will eat alms food with attention focused on the bowl: a training to be observed. 33. I will eat alms food methodically: a training to be observed. 34. I will eat alms food with bean curry in proper proportion: a training to be observed. 89

sikkh karay. 18. Na bhuppaclaka antaraghare nisdissmti sikkh karay. 19. Na ssappaclaka antaraghare gamissmti sikkh karay. 20. Na ssappaclaka antaraghare nisdissmti sikkh karay. 21. Na khambhakat antaraghare gamissmti sikkh karay. 22. Na khambhakat antaraghare nisdissmti sikkh karay. 23. Na oguhit antaraghare gamissmti sikkh karay. 24. Na oguhit antaraghare nisdissmti sikkh karay. 25. Na ukkuikya antaraghare gamissmti sikkh karay. 26. Na pallatthikya antaraghare nisdissmti sikkh karay. Chabbsati-srupp

27. Sakkacca piapta paiggahessmti sikkh karay. 28. Pattasain piapta paiggahessmti sikkh karay. 29. Samaspaka piapta paiggahessmti sikkh karay. 30. Samatittika piapta paiggahessmti sikkh karay. 31. Sakkacca piapta bhujissmti sikkh karay. 32. Pattasain piapta bhujissmti sikkh karay. 33. Sapadna piapta bhujissmti sikkh karay. 34. Samaspaka piapta bhujissmti sikkh karay. 90

35. I will not eat alms food taking mouthfuls from a heap: a training to be observed. 36. I will not hide bean curry and foods with rice out of a desire to get more: a training to be observed. 37. Not being ill, I will not eat rice or bean curry that I have requested for my own sake: a training to be observed. 38. I will not look at anothers bowl intent on finding fault: a training to be observed. 39. I will not take an extra-large mouthful: a training to be observed. 40. I will make a rounded mouthful: a training to be observed. 41. I will not open the mouth when the mouthful has yet to be brought to it: a training to be observed. 42. I will not put the whole hand into the mouth while eating: a training to be observed. 43. I will not speak with the mouth full of food: a training to be observed. 44. I will not eat from lifted balls of food: a training to be observed. 45. I will not eat nibbling at mouthfuls of food: a training to be observed. 46. I will not eat stuffing out the cheeks: a training to be observed. 47. I will not eat shaking (food off) the hand: a training to be observed. 48. I will not eat scattering rice about: a training to be observed. 49. I will not eat sticking out the tongue: a training to be observed. 50. I will not eat smacking the lips: a training to be observed. 51. I will not eat making a slurping noise: a training to be observed. 52. I will not eat licking the hands: a training to be observed.

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35. Na thpakato omadditv piapta bhujissmti sikkh karay. 36. Na spa v byajana v odanena paicchdessmi bhiyyokamyata updyti sikkh karay. 37. Na spa v odana v agiln attano atthya vipetv bhujissmti sikkh karay. 38. Na ujjhnasain paresa patta olokessmti sikkh karay. 39. Ntimahanta kabaa karissmti sikkh karay. 40. Parimaala lopa karissmti sikkh karay. 41. Na anhae kabae mukhadvra vivarissmti sikkh karay. 42. Na bhujamn sabbahattha mukhe pakkhipissmti sikkh karay. 43. Na sakabaena mukhena byharissmti sikkh karay. 44. Na piukkhepaka bhujissmti sikkh karay. 45. Na kabavacchedaka bhujissmti sikkh karay. 46. Na avagaakraka bhujissmti sikkh karay. 47. Na hatthaniddhunaka bhujissmti sikkh karay. 48. Na sitthvakraka bhujissmti sikkh karay. 49. Na jivhnicchraka bhujissmti sikkh karay. 50. Na capucapukraka bhujissmti sikkh karay. 51. Na surusurukraka bhujissmti sikkh karay. 52. Na hatthanillehaka bhujissmti sikkh karay.

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53. I will not eat licking the bowl: a training to be observed. 54. I will not eat licking the lips: a training to be observed. 55. I will not accept a water vessel with a hand soiled by food: a training to be observed. 56. I will not, in an inhabited area, throw away bowlrinsing water that has grains of rice in it: a training to be observed. Part Two: The 30 Dealing with Food 57. I will not teach Dhamma to a person with an umbrella in their hand and who is not ill: a training to be observed. 58. I will not teach Dhamma to a person with a staff in their hand and who is not ill: a training to be observed. 59. I will not teach Dhamma to a person with a knife in their hand and who is not ill: a training to be observed. 60. I will not teach Dhamma to a person with a weapon in their hand and who is not ill: a training to be observed. 61. I will not teach Dhamma to a person wearing non-leather footwear who is not ill: a training to be observed. 62. I will not teach Dhamma to a person wearing leather footwear who is not ill: a training to be observed. 63. I will not teach Dhamma to a person in a vehicle and who is not ill: a training to be observed. 64. I will not teach Dhamma to a person lying down who is not ill: a training to be observed. 65. I will not teach Dhamma to a person who sits holding up their knees and who is not ill: a training to be observed. 66. I will not teach Dhamma to a person wearing headgear who is not ill: a training to be observed.

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53. Na pattanillehaka bhujissmti sikkh karay. 54. Na ohanillehaka bhujissmti sikkh karay. 55. Na smisena hatthena pnyathlaka paiggahessmti sikkh karay.

56. Na sasitthaka pattadhovana antaraghare chaessmti sikkh karay. Samatisa-bhojana-paisayutt 57. Na chattapissa agilnassa dhamma desessmti sikkh karay. 58. Na daapissa agilnassa dhamma desessmti sikkh karay. 59. Na satthapissa agilnassa dhamma desessmti sikkh karay.

60. Na vudhapissa agilnassa dhamma desessmti sikkh karay.

61. Na pdukruhassa agilnassa dhamma desessmti sikkh karay.

62. Na uphanruhassa agilnassa dhamma desessmti sikkh karay. 63. Na ynagatassa agilnassa dhamma desessmti sikkh karay. 64. Na sayanagatassa agilnassa dhamma desessmti sikkh karay. 65. Na pallatthikya nisinnassa agilnassa dhamma desessmti sikkh karay. 66. Na vehitassassa agilnassa dhamma desessmti sikkh karay.

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67. I will not teach Dhamma to a person whose head is covered (with a robe or scarf) and who is not ill: a training to be observed. 68. Sitting on the ground, I will not teach Dhamma to a person sitting on a seat who is not ill: a training to be observed. 69. Sitting on a low seat, I will not teach Dhamma to a person sitting on a high seat who is not ill: a training to be observed. 70. Standing, I will not teach Dhamma to a person sitting who is not ill: a training to be observed. 71. Walking behind, I will not teach Dhamma to a person walking ahead who is not ill: a training to be observed. 72. Walking beside a path, I will not teach Dhamma to a person walking on the path and who is not ill: a training to be observed. Part Three: The 16 Dealing with Teaching Dhamma 73. Not being ill, I will not defecate or urinate while standing: a training to be observed. 74. Not being ill, I will not defecate, urinate, or spit on living crops: a training to be observed. 75. Not being ill, I will not defecate, urinate, or spit in water: a training to be observed. Part Four: The 3 Miscellaneous Rules Recited, venerables, are the rules of training.

Herein I ask the venerables: Are you pure in this? A second time I ask the venerables: Are you pure in this? A third time I ask the venerables: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it. The section on training is finished.

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67. Na oguhitassassa agilnassa dhamma desessmti sikkh karay. 68. Na chamya nisditv sane nisinnassa agilnassa dhamma desessmti sikkh karay.

69. Na nce sane nisditv ucce sane nisinnassa agilnassa dhamma desessmti sikkh karay. 70. Na hit nisinnassa agilnassa dhamma desessmti sikkh karay. 71. Na pacchato gacchant purato gacchantassa agilnassa dhamma desessmti sikkh karay.

72. Na uppathena gacchant pathena gacchantassa agilnassa dhamma desessmti sikkh karay. Soasa-dhammadesana-paisayutt

73. Na hit agiln uccra v passva v karissmti sikkh karay. 74. Na harite agiln uccra v passva v khea v karissmti sikkh karay. 75. Na udake agiln uccra v passva v khea v karissmti sikkh karay. Tayo pakiak Uddih kho, ayyyo, sekhiy dhamm. Tatthyyyo, pucchmi, kaccittha parisuddh, dutiyampi pucchmi, kaccittha parisuddh, tatiyampi pucchmi, kaccittha parisuddh, parisuddhetthyyyo, tasm tuh, evameta dhraymti. Sekhiy nihit.

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Settlement of Issues
Now, venerables, these seven matters for the settlement of issues come up for recitation.

For the settling and pacification of issues that have arisen: 1. A verdict in the presence of may be given. 2. A verdict of mindfulness may be given. 3. A verdict of past insanity may be given. 4. Acting in accordance with what is admitted. 5. Acting in accordance with the majority. 6. Acting in accordance with the accuseds further misconduct. 7. Covering over as with grass. Recited, venerables, are the seven matters of the settlement of issues.

Herein I ask the venerables: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it. The settlement of issues is finished.

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Adhikaraasamath
Ime kho panyyyo, satta adhikaraasamath dhamm uddesa gacchanti. Uppannuppannna adhikarana samathya vpasamya: Sammukhvinayo dtabbo. Sativinayo dtabbo. Amhavinayo dtabbo. Paiya kretabba. Yebhuyyasik. Tassappiyasik. Tiavatthrakoti.

Uddih kho ayyyo satta adhikaraasamath dhamm. Tatthyyyo pucchmi, kaccittha parisuddh, dutiyampi pucchmi, kaccittha parisuddh, tatiyampi pucchmi, kaccittha parisuddh, parisuddhetthyyyo, tasm tuh, evameta dhraymti. Adhikaraasamath nihit.

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Recited, venerables, is the introduction,

recited are the eight matters entailing defeat,

recited are the seventeen matters entailing initial and subsequent [meetings] of the community, recited are the thirty matters entailing confession with forfeiture, recited are the one hundred and sixty-six matters entailing confession, recited are the eight matters to be acknowledged, recited are the rules for training, recited are the seven matters for the settlement of issues. So much, come down in the sutta of the Blessed One, contained in the sutta, comes up for recitation every half month. Herein all are to train united, in agreement, not disputing. The recitation of the enumeration; the fourth. The Bhikkhuni Patimokkha is finished.

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Uddiha kho ayyyo nidna,

uddih aha prjik dhamm,

uddih sattarasa saghdises dhamm, uddih chasahisat pcittiy dhamm, uddih aha pidesany dhamm, uddih sekhiy dhamm,

uddih tisa nissaggiy pcittiy dhamm,

uddih satta adhikaraasamath dhamm.

Ettaka tassa bhagavato suttgata suttapariypanna anvaddhamsa uddesa gacchati. Tattha sabbheva samagghi sammodamnhi avivadamnhi sikkhitabbanti. Vitthruddeso catuttho.

Bhikkhuniptimokkha nihita.

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PASSAGES

FOR

INSPIRATION

Now let us recite the exhortation Pimokkha verses:

Long enduring patience is the ultimate austerity, Nibbana is the ultimate say the awakened ones. No true homeless one would kill another And no ascetic would harm another.

The non-doing of all evil, Accomplishment of skilfulness, And purification of ones own mind: This is the instruction of all the awakened ones. Neither insulting or attacking, Restraint in the Pimokkha, Knowing the right measure of food, And dwelling in far away places, Devotion to the higher mind: This is the instruction of all the awakened ones. Now let us recite the asseveration of truth verses: For me there is no other refuge, The Buddha is my excellent refuge; By the speaking of this truth may I always be well. For me there is no other refuge, The Dhamma is my excellent refuge; By the speaking of this truth may I always be well. For me there is no other refuge, The Sagha is my excellent refuge; By the speaking of this truth may I always be well.

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P S D A N YA - P H
Handa maya ovda-pimokkha-gthyo bhamase: Khanti-parama tapo ttikkh Nibbna-parama vadanti buddh, Na hi pabbajjito parpaghti Samao hoti para vihehayanto. Sabba-ppassa akaraa Kusalasspasampad, Sacitta-pariyodapana Eta buddhna-ssana.

Anpavdo anpaghto Pimokkhe ca savaro, Mattaut ca bhattasmi Pantaca sayansana, Adhicitte ca yogo Eta buddhna-ssana. Handa maya saccakiriya-gthyo bhamase: Natthi me saraa aa Buddho me saraa vara, Etena saccavajjena sotthi me hotu sabbad. Natthi me saraa aa Dhammo me saraa vara, Etena saccavajjena sotthi me hotu sabbad. Natthi me saraa aa Sagho me saraa vara, Etena saccavajjena sotthi me hotu sabbad.

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Now let us recite the summary of virtue passage:

This was spoken by the Blessed One, by the One who Knows, the One who Sees, by the Rightly Awakened One: Be perfect in virtue, be perfect in the Pimokkha, perfect in conduct and resort, seeing danger in the slightest faults, train having undertaken the rules of training. Therefore we are to train ourselves thus: We will dwell perfect in virtue and perfect in the Pimokkha, perfect in conduct and resort, seeing danger in the slightest faults, we will train having undertaken the rules of training. Thus indeed we are to train ourselves. Now let us recite the verses of Tyana:

Having cut the stream, strive, Discard desires for sensuality, holy one, Without having abandoned sensuality, The sages mind one-pointed does not arise. If something is to be done Then one should do it with firm resolve. For a lax renunciates life Only stirs up more dust.

Better left undone is that wrong deed That afterwards one burns with regret for, But a good deed is better done, Which having done one does not regret. Just as Kusa grass wrongly grasped Cuts the hand, So the life of a samaa wrongly grasped Drags one down to hell.

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Handa maya slddesapha bhamase:

Bhsita ida tena bhagavat janat passat arahat sammsambuddhena. Sampannasl bhikkhave viharatha sampannapimokkh, pimokkha-savara-savut viharatha cra-gocara-sampann, anumattesu vajjesu bhayadassav, samdya sikkhatha sikkhpadesti. Tasmti-h amhehi sikkhitabba. Sampannasl viharissma sampannapimokkh, pimokkha-savara-savut viharatha cra-gocarasampann, anumattesu vajjesu bhayadassav samdya sikkhissma sikkhpadesti. Evahi no sikkhitabba. Handa maya tyanagthyo bhamase: Chindasota parakkam Kme panda brahma, Nappahya muni kme N ekattam-upapajjati.

Kayir ce kayirath ena Daham-ena parakkame. Sithilo hi paribbjo Bhiyyo kirate raja. Akata dukkaa seyyo Pacch tappati dukkata. Kataca sukkata seyyo Ya katv nnutappati.

Kuso yath dugghito Hattham-evnukantati, Smaa duparamaha Nirypakahati.

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Any lax act Or corrupted vow Or a celibate-life that arouses suspicion; Is of no great fruit. Now let us recite the Sutta on the ten purposes of the Vinaya:

Then the Venerable Upli approached the Blessed One, having approached he bowed down to the Blessed One and sat down to one side. Sitting to one side the Venerable Upli said this to the Blessed One: For how many reasons, bhante, did the Tathgata formulate the training rules and recite the Pimokkha? For ten reasons, Upli, the Tathgata formulated the training rules and recited the Pimokkha. What ten? For the excellence of the Sangha, for the comfort of the Sangha, for the restraining of shameless individuals, for the dwelling in comfort of conscientious monastics, for the restraint of the savas visible in this life and for the destruction of the savas in the next life, for inspiring faith in those without faith and for increasing the faith of the faithful, for the long lasting of the True Dhamma and for the support of the Vinaya. These are the ten reasons, Upli, why the Tathgata formulated the training rules and recited the Pimokkha. Now let us recite the Parivra passage on the aim of the Vinaya: Vinaya is for the purpose of restraint, restraint is for the purpose of freedom from remorse, freedom from remorse is for the purpose of gladness, gladness is for the purpose of joy, joy is for the purpose of tranquility, tranquility is for the purpose of bliss,

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Ya kici sithila kamma Sakilihaca ya vata, Sakassara brahmacariya Na ta hoti mahapphalan-ti. Handa maya dasa-atthavase sutta bhamase:

Atha kho yasm upli yena bhagav tenupasakami. Upasakamitv bhagavanta abhivdetv ekamanta nisdi. Ekamanta nisinno kho yasm upli bhagavanta etadavoca. Kati nu kho, bhante, atthavase paicca tathgatena svakna sikkhpada paatta,ptimokkha uddihan-ti? Dasa kho, upli, atthavase paicca tathgatena svakna sikkhpada paatta, ptimokkha uddiha. katame dasa? Saghasuhutya, saghaphsutya, dummakna puggalna niggahya, pesalna bhikkhna phsuvihrya, dihadhammikna savna savarya, samparyikna savna paightya, appasannna pasdya, pasannna bhiyyobhvya, saddhammahitiy, vinaynuggahya. Ime kho, upli, dasa atthavase paicca tathgatena svakna sikkhpadapaatta, ptimokkha uddihan-ti. Handa maya parivra-vinayttha-pha bhamase: Vinayo savaratthya, savaro avippaisratthya, avippaisro pmujjatthya, pmujja ptatthya, pti passaddhatthya, passaddhi sukhatthya,

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bliss is for the purpose of concentration, concentration is for the purpose of knowledge and vision according to conditions, knowledge and vision according to conditions is for the purpose of turning away, turning away is for the purpose of fading away, fading away is for the purpose of liberation, liberation is for the purpose of knowledge and vision of liberation, knowledge and vision of liberation is for the purpose of extinguishment without clinging. Now let us recite the verses on the beautifiers of the Sangha: They who are knowledgeable and confident, Very learned and expert in the Dhamma, Who live according to Dhamma, Such ones are the beautifiers of the Sangha. Bhikkhus who are perfected in virtue Bhikkhunis who are very learned Laymen and laywomen who are faithful, These beautify the Sangha, They are the beautifiers of the Sangha.

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sukha samdhatthya, samdhi yathbhtaadassanatthya, yathbhtaadassana nibbidatthya, nibbid virgatthya, virgo vimuttatthya, vimutti vimuttiadassanatthya, vimuttiadassana anupdparinibbnatthya.

Handa maya saghasobhanagthyo bhamase: Yo hoti viyatto ca visrado ca, Bahussuto dhammadharo ca hoti, Dhammassa hoti anudhammacr, Sa tdiso vuccati saghasobhano. Bhikkhu ca slasampanno, Bhikkhun ca bahussut, Upsako ca yo saddho, Y ca saddh upsik;

Ete kho sagha sobhenti, Ete hi saghasobhanti.

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Uposatha for Less than Four Bhikkhunis

Adhihna Uposatha Do preliminary duties in the place where the uposatha is normally held. Then resolve to oneself: Ajja me uposatho. Today is my uposatha.

APPENDICES

Prisuddhi Uposatha for Two Bhikkhunis Do preliminaries, confess offenses. Then, sitting with hands in anjali, recite in order of seniority:

Prisuddh aha ayye. Prisuddhti ma dhretha. (3x) Ayya, I am pure. Remember me as pure. (3x) Prisuddhi Uposatha for Three Bhikkhunis Do preliminaries, confess offenses. A competent bhikkhuni recites the motion.

Suntu me ayyyo. Ajjuposatho paaraso [ctuddaso]. Yadi ayyna pattakalla, maya aamaa prisuddhi-uposatha kareyyma. May the venerable Ladies listen. Today is the uposatha of the fifteenth [fourteenth]. If the venerable Ladies are ready, we shall perform the mutual uposatha of complete purity. Then, sitting with hands in anjali, recite in order of seniority: Parisuddh aha ayye. Parisuddhti ma dhretha. (3x) Ayya, I am pure. Remember me as pure. (3x) 109

Requesting the Date of the Uposatha and the Ovda

On the uposatha day the bhikkhunis should approach the bhikkhu-sagha and, having bowed down, ask the uposatha day and request the exhortation. If there is a competent bhikkhu of at least 20 vassas, he must be appointed by the bhikkhu Sangha to exhort the bhikkhunis. This will normally be done when the bhikkhus assemble for their uposatha. In this case the bhikkhunis should approach at this time or later. If there is no qualified bhikkhu, one of the monks will simply say: Strive on with faith! He need not be appointed, so this may be done at any time.

Mayha, bhante, uposatha pucchma ovda yacma. We, bhante, ask for the uposatha date and request the exhortation.

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Prisuddhi and Chanda

If a sick bhikkhuni is unable to attend the uposatha, another bhikkhuni should visit her and receive her confession and her declaration of purity.

Prisuddhi dammi. Prisuddhi me hara prisuddhi me rocehi. I give my purity. Convey my purity, declare my purity. The bhikkhuni who conveys the declaration of purity to the Sangha may use the following formula. <Itthannm>, ayye, bhikkhun giln, prisuddhti paijni, prisuddhti t sagho dhretu. Venerable, bhikkhuni <Such & Such> who is ill, states their purity. May the Sangha hold them as pure.

If a sick bhikkhuni is unable to attend other forms of saghakamma, another bhikkhuni should visit her and receive her consent. Chanda dammi. Chanda me hara, chanda me rocehi. I give my consent. Convey my consent, declare my consent.

The bhikkhuni who conveys the consent to the Sangha may use the following formula. <Itthannm>, ayye, bhikkhun mayha chanda adsi. Tass chando may hao. Sadhu, ayye, sagho dhretu. Venerable, bhikkhuni <Such & Such> has given me their consent. I have conveyed their consent. It were good, venerable, for the Sangha to hold it thus.

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